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THE 

AMERICAN  BIBLE 


MATTHEW 

PETER,  JUDE, 
JAMES,  HEBREWS 

THE 

Books  of  the  Bible 

in 

Modern  English 

for 

American  Readers 
Frank  Schell  Ballentine 

Good  News  Publishing  Company 
Scranton,  Penna. 
1902 


Copyright,  1902 
By  Frank  Schell  Ballentine 


INTRODUCTION. 


The  Good  News,  according  to  S.  Matthew,  is 
distinguished  by  its  many  quotations  from  the 
Old  Testament,  and  by  the  amount  of  space  it 
gives  to  the  teaching  of  Jesus  as  compared  with 
his  acts. 

This  body  of  teaching  is  always  set  before  us 
by  S.  Matthew  at  considerable  length,  and  after 
the  fashion  and  method  of  the  old  Hebrew  Wis- 
dom Poets.  The  parallelism  of  the  thought  and 
the  rhythmic  flow  of  the  language  is  remarkable. 

On  the  other  hand,  the  bringing  out  of  this 
great  feature  of  this  Gospel  makes  us  appreciate 
the  learning  and  culture  of  the  writer,  as  well  as 
to  understand  and  enjoy  the  beauties  of  his 
thought  and  diction.  It  shows  us  what  a  charac- 
teristic portraiture  of  our  Lord  he  has  drawn  for 
us,  and  the  necessity  of  the  four  writers  for  a 
full  and  well  rounded  view  of  him  for  all  time  to 
come. 

Yet,  S.  Matthew  writes  with  no  stiff  national 
or  exclusive  pride. 

65214^^' 


ii 


INTRODUCTION, 


For  it  is  S.  Matthew  who  is  the  occasion  of  our 
Lord's  being  charged  with  eating  with  saloon-keep- 
ers and  prostitutes.^  It  is  S.  Matthew  who  tell  us 
of  the  visit  of  the  eastern  Magi,  in  whom  Chris- 
tendom from  of  old  has  rightly  seen  the  first  fruits 
of  the  calling  of  the  Gentiles. 

It  is  S.  Matthew  who  dwells  emphatically  on 
the  prospect  of  men  coming  from  the  east  and  from 
the  west,  from  the  north  and  from  the  south,  to  sit 
down  with  Abraham,  Isaac  and  Jacob  in  the  King- 
dom of  Heaven. 

It  is  S.  Matthew  who  sets  forth  the  law  of  com- 
passionate judgment,  which  will  make  the  doom  of 
Tyre  and  Sidon  more  tolerable  than  that  of  Chorazin 
and  Bethsaida. 

Yes,  it  is  S.  Matthew  who  represents  the  Judge 
of  all  the  earth  in  the  last  great  day,  taking  his 
standard  of  judgment,  not  from  the  old  Jewish 
law,  not  from  the  specific  truths  taught  by  Christ, 
even,  but  from  the  great  and  all-inclusive  law  of 
kindness,  which  is  stamped  everywhere,  even  when 
neglected  and  transgressed,  on  the  hearts  and  lives 
of  those  who  have  known  no  other  revelation. 

F.  S.  BALLENTINE, 

Christ's  Church  Rectory, 

SCRANTON,  Pa., 

Trinity  tide  f  1 90 1. 

1  See  note  on  page  281,  S.  Luke,  Vol.  III. 


MATTHEW. 


THE  BOOK 

OF  THE 

GENEALOGY  OF  JESUS  CHRIST 
THE  SON  OF  DAVID,  THE  SON  OF 
ABRAHAM. 


Abraham  was  the  father  of  Isaac, 
Isaac  of  Jacob, 

Jacob  of  Judah  and  his  brothers, 

Judah,  of  Pharez  and  Zarah,  by  Tamar, 

Pharez  of  Ezrom, 

Ezrom  of  Aram, 

Aram  of  Aminadab, 

Aminadab  of  Naason, 

Naason  of  Salmon, 

Salmon  of  Boaz,  by  Rahab, 

Boaz  of  Obed,  by  Ruth, 

Obed  of  Jesse, 

3 


THE  ANOINTED  KING,       S.  Matth. 

I  :  6. 

Jesse  of  David, 

David  of  Solomon,  by  the  wife  of  Urijah, 

Solomon  of  Rehoboam, 

Rehoboam  of  Abijah, 

Abijah  of  Asa, 

Asa  of  Jehoshaphat, 

Jehoshaphat  of  Joram, 

Joram  of  Uzziah, 

Uzziah  of  Jotham, 

Jotham  of  Ahaz, 

Ahaz  of  Hezekiah, 

Hezekiah  of  Manassah, 

Manassah  of  Amon, 

Amon  of  Josiah, 

Josiah  of  Jeconiah  and  his  brothers, 

at  the  time  of  the  carrying  away  to  BabyloHo 

Jeconiah  became  the  father  of  Salathiel, 
after  the  carrying  away  to  Babylon. 

Salathiel  was  the  father  of  Zerubbabel, 

Zerubbabel  of  Abiudj 

Abiud  of  Eliakim, 

Eliakim  of  Azor, 

Azor  of  Sadoc, 

Sadoc  of  Achim, 

Achim  of  Eliud, 

Eliud  of  Eliazar, 

Eliazar  of  Matthan, 

Matthan  of  Jacobs 


S.  Matth.  childhood,  c 

I  :  i6.  ^ 

Jacob  of  Joseph,  the  husband  of  Mary, 

the  mother  of  Jesus,  called  the  Christ. 
So  all  the  generations  from  Abraham  to  David 
were 

Fourteen  generations. 
From  David  to  the  carrying  away  to  Babylon, 

Fourteen  generations. 
From   the  carrying  away  to  Babylon  to  the 
Christ, 

Fourteen  generations. 

Now,  the  birth  of  Jesus  Christ  was  in  this  way. 
His  mother,  Mary,  had  been  betrothed  to  Joseph. 
But  before  they  came  together  she  was  found  with 
child  by  the  Holy  Spirit. 

Now,  Joseph,  her  husband,  was  a  good  man, 
and  did  not  wish  to  expose  her,  so  he  intended  to 
divorce  her  privately.  But  while  he  was  thinking 
of  this  an  angel  of  the  Lord  appeared  to  him  in  a 
dream,  and  said  : 

Joseph,  son  of  David,  do  not  be  afraid  to 
take  to  you  Mary,  your  wife.  Por  that  which  is 
begotten  in  her  is  by  the  Holy  Spirit,  and  she 
will  bear  a  son,  and  you  will  call  his  name  Jesus, 
for  it  is  he  who  will  save  his  people  from  their 
sins." 

Now,  all  this  has  happened  so  that  what  was 


6  THE  ANOINTED  KING,       S.  Matth. 

1  :  22. 

spoken  by  the  Lord  through  the  prophet  might  be 
fulfilled  when  he  said  : 

Behold  the  virgin  shall  be  with  child, 

And  shall  bring  forth  a  son, 
And  they  shall  call  his  name 
Emmanuel, 
Which  means,  God  with  us. 
Joseph  got  up  from  his  sleep  and  did  as  the 
angel  of  the  Lord  directed  him,  and  took  to  him  his 
wife  ;  and  did  not  know  her  till  she  had  brought 
forth  a  son  :  and  he  called  his  name  Jesus. 

Now  when  Jesus  was  born  in  Bethlehem  of 
Judaea  in  the  days  of  Herod  the  King,  Magi  from 
the  east  came  to  Jerusalem,  and  said  : 

Where  is  he  who  was  born  King  of  the  Jews  ? 
For  we  saw  his  star  in  the  east  and  have  come  to 
pay  him  homage." 

When  Herod  the  King  heard  it  he  was  troubled 
and  all  Jerusalem  with  him,  and  gathering  to- 
gether all  the  chief  priests  and  scribes  of  the 
people  he  inquired  of  them  where  the  Christ 
should  be  born. 

And  they  said  to  him  : 

"  In  Bethlehem  of  Judaea.  For  thus  it  is  writ- 
ten by  the  prophet : 

And  thou  Bethlehem,  land  of  Judah, 

Art  in  no  way  least  among  the  princes  of  Judah  ; 


S.  Matth.  childhood.  7 

2:6.  ' 

For  out  of  thee  shall  come  a  governor, 

Who  shall  shepherd  my  people  Israel." 

Then  Herod  privately  called  the  Magi  and 
learned  from  them  carefully  what  time  the  star 
appeared,  and  sent  them  to  Bethlehem,  and  said : 
Go  search  out  carefully  about  the  young  child  ; 
and  when  you  have  found  him,  bring  me  word, 
so  that  I  also,  may  come  and  pay  him  homage. ' ' 

They  heard  the  King  and  went,  and  to  their 
surprise  the  star  they  saw  in  the  east  kept  going 
before  them  till  it  came  and  stood  over  where  the 
young  child  was.  And  when  they  saw  the  star 
they  were  very  much  pleased. 

And  they  came  into  the  house  and  saw  the  young 
child  with  Mary  his  mother,  and  fell  down  and 
paid  him  homage  ;  and  opening  their  treasures  they 
offered  him  presents  of  gold,  and  frankincense,  and 
myrrh.  And  being  warned  in  a  dream  not  to  re- 
turn to  Herod  they  went  into  their  own  country 
another  way. 

Now  when  they  had  gone  an  angel  of  the  Lord 
appeared  to  Joseph  in  a  dream,  and  said : 

^^Get  up,  and  take  the  young  child  and  his 
mother,  and  flee  into  Egypt,  and  stay  there  till  I 
tell  you.  For  Herod  will  seek  the  young  child  to 
destroy  him." 


8  THE  ANOINTED  KING.       S.  Matth. 

2  :  14. 

He  got  up  and  took  the  young  child  and  his 
mother  by  night  and  went  away  into  Egypt,  and 
was  there  till  the  death  of  Herod  :  so  that  what 
was  spoken  by  the  Lord  through  the  prophet  might 
be  fulfilled  : 

"  Out  of  Egypt  did  I  call  my  son." 

Then  Herod,  when  he  saw  he  was  mocked  by 
the  Magi,  was  very  much  enraged,  and  sent  out 
and  slew  all  the  boys  in  Bethlehem  and  ail  its 
neighborhood  from  two  years  old  and  under, 
according  to  the  time  which  he  had  carefully 
learned  from  the  Magi. 

Then  was  fulfilled  that  which  was  spoken  by 
Jeremiah  the  prophet  : 

A  voice  was  heard  in  Ramah, 
Weeping  and  great  mourning  : 

Rachel  weeping  for  her  children, 
And  she  would  not  be  comforted, 
Because  they  are  not. 

But  when  Herod  was  dead,  an  angel  of  the 
Lord  appeared  in  a  dream  to  Joseph  in  Egypt, 
and  said  : 

"  Get  up,  and  take  the  young  child  and  his 
mother  and  go  into  the  land  of  Israel.  For  those 
who  were  seeking  the  young  child's  life  are  dead. 

He  got  up  and  took  the  young  child  and  his 
mother,  and  came  into  the  land  of  Israel. 

But  when  he  heard  that  Archelaus  was  reigning 


s.  matth.         the  anointing.  o 

2  :  22. 

over  Judaea  in  the  place  of  his  father  Herod,  he 
was  afraid  to  go  there ;  and  being  warned  in  a 
dream  he  withdrew  into  the  parts  of  Gahlee,  and 
came  and  hved  in  a  city  called  Nazareth,  so  that 
what  was  spoken  by  the  prophets  might  be  fulfilled  : 
He  shall  be  called  a  Nazarene. 


Now  in  those  days  John  the  Baptist  came  preach- 
ing in  the  wilderness  of  Judaea,  saying  : 

*^  Change  your  mind  and  the  purpose  of  your 
heart !  For  the  Kingdom  of  Heaven  is  at  hand. 
For  this  is  he  who  was  spoken  of  by  Isaiah  the 
prophet,  saying : 

The  voice  of  one  crying  in  the  wilderness : 
Make  ready  the  way  of  the  Lord. 
Make  his  path  straight." 

John  had  his  clothes  of  camel's  hair  and  a 
leather  girdle  round  his  loins,  and  his  food  was 
locusts  and  wild  honey. 

Then  were  going  out  to  him  Jerusalem,  all  Judaea, 
and  all  the  country  round  about  Jordan,  and  were 
being  purified  by  him  in  the  river  Jordan  confessing 
their  sins. 

But  when  he  saw  many  of  the  Pharisees  and 
Sadducees  coming  to  his  purification,  he  said  to 
them : 

You  brood  of  vipers  ! 

Who  warned  you  to  flee  from  the  coming  wrath? 


lO  THE  ANOINTED  KING.        S.  Matth. 

3:8. 

So  bring  forth  fruit 

Worthy  of  repentance. 

And  do  not  think  to  say  to  yourselves  : 

Abraham  is  our  father. 

For  I  tell  you,  God  is  able  from  these  stones 
To  raise  up  children  to  Abraham. 

Yes,  even  now  the  ax  is  lying 

At  the  root  of  the  trees. 

So  every  tree  that  is  not  bringing  forth  good 
fruit 

Is  to  be  cut  down  and  thrown  into  the  fire. 

I,  indeed,  am  purifying  you  with  water  to  lead  you 
to  a  change  of  mind  and  purpose  of  heart. 
But  he  who  is  coming  after  me  is  mightier 
than  I. 

I  am  not  worthy  to  carry  his  shoes. 

He  will  purify  you  with  the  Holy  Spirit  and 

with  fire. 
His  fan  is  in  his  hand. 

He   will    thoroughly   clean    his  threshing- 
floor. 

He  will  gather  his  wheat  into  his  barn, 
But  the  chaff  he  will  burn  up  with  unquench- 
able fire." 

Then  Jesus  came  from  Galilee  to  the  Jordan  to 
John  to  be  purified  by  him.  But  John  would  have 
hindered  him,  saying  : 


S.  Matth.  the  anointing,  II 

3  •  M. 

^^I  need  to  be  purified  by  you,  and  do  you 
come  to  me?  " 

Allow  me  now,"  Jesus  answered  him.  ^^For 
thus  it  is  becoming  in  us  to  satisfy  every  religious 
requirement." 

Then  he  allowed  him. 

And  when  he  was  purified,  Jesus  at  once  went 
up  from  the  water,  and  the  heavens  v^ere  opened, 
and  he  saw  the  spirit  of  God  descending  like  a 
dove  and  coming  on  him,  and  a  voice  out  of  the 
heavens : 

"  This  is  my  loved  Son, 

In  him  I  am  well  pleased." 

Then  Jesus  was  led  up  by  the  Spirit  into  the 
wilderness  to  be  tempted  by  the  devil.  And 
when  he  had  fasted  forty  days  and  forty  nights, 
he  was  afterwards  hungry. 

Then  the  tempter  came  to  him  : 

"  If  you  are  the  Son  of  God,"  he  said,  com- 
mand these  stones  to  become  bread." 

"  It  is  written,"  answered  Jesus  : 

"  Man  shall  not  live  by  bread  alone, 

But  by  every  word  which  comes  out  of  the  mouth  of 
God." 

Then  the  devil  took  him  into  the  Holy  City, 
and  set  him  on  the  parapet  of  the  temple  : 

"  If  you  are  the  Son  of  God,"  he  said,  "throw 
yourself  down.    For  it  is  written  : 


12  THE  ANOINTED  KING.       S.  Matth. 

4.  6. 

He  shall  give  his  angels  charge  over  thee, 
And  on  their  hands  they  shall  bear  thee  up, 
Lest  thou  strike  thy  foot  against  a  stone." 

'*It  is  written  again,"  said  Jesus  : 

"  Thou  shalt  not  tempt  the  Lord  thy  God." 
Again  the  devil  took  him  to  a  very  high  moun- 
tain, and  showed  him  all  the  kingdoms  of  the  world 
and  their  grandeur : 

I  will  give  you  all  these,"  he  said,  if  you  will 
fall  down  and  worship  me." 

^'  Go  away,  Satan  !    For  it  is  written  : 

«  Thou  shalt  w^orship  the  Lord  thy  God," 
And  him  only  shalt  thou  serve." 

Then  the  devil  left  him,  and  angels  came  and 
waited  on  him. 


Now  when  he  heard  John  had  been  handed 
over  to  the  authorities  he  went  into  Galilee.  And 
leaving  Nazareth  he  came  and  lived  in  Capernaum 
which  is  by  the  sea  in  the  borders  of  Zebulun  and 
Naphtali  so  that  what  was  spoken  by  Isaiah  the 
prophet  might  be  fulfilled  : 
The  land  of  Zebulun, 

And  the  land  of  Naphtali, 
Toward  the  sea,  beyond  Jordan, 

Galilee  of  the  Gentiles, 
The  people  sitting  in  darkness 
Saw  a  great  light. 


s.  matth.         word  and  work, 

4  :  16.  •^•^ 

To  those  sitting  in  the  land  and  shadow  of  death, 
To  those  light  sprang  up. 

From  that  time  Jesus  began  to  proclaim  and  to 
say : 

Change  your  mind  and  the  purpose  of  your 
heart.    For  the  Kmgdom  of  Heaven  is  at  hand.'^ 

As  he  was  walking  by  the  sea  of  GaUlee  he 
saw  two  brothers,  Simon  who  is  called  Peter  and 
Andrew  his  brother,  casting  a  net  into  the  sea, 
for  they  were  fishers  ;  and  he  said  to  them  : 

"  Come  follow  me  and  I  will  make  you  fishers 
of  men." 

They  at  once  left  the  nets  and  followed  him. 

Going  on  from  there  he  saw  two  other  brothers, 
James  the  son  of  Zebedee  and  John  his  brother, 
in  the  boat  with  Zebedee  their  father  mending 
their  nets. 

He  called  them. 

They  at  once  left  the  boat  and  their  father  and 
followed  him. 

He  was  going  round  in  all  Galilee  teaching  in 
their  synagogues  and  preaching  the  good  news 
of  the  Kingdom,  and  curing  all  kinds  of  disease 
and  all  kinds  of  sickness  among  the  people. 
And  the  report  of  him  spread  through  all  Syria  : 
and  they  brought  to  him  all  those  who  were  sick 
with  different  diseases  and  torments,  demoniacs, 
epileptic  and  palsied,  and  he  cured  them.  And 


14.  THE  ANOINTED  KING,        S.  Matth. 

4  :  25. 

there  followed  him  great  crowds  from  Galilee, 
Decapolis,  Jerusalem,  Judaea,  and  from  beyond 
Jordan. 

Now  seeing  the  crowds  he  went  up  into  the 
mountain  and  when  he  had  taken  his  seat,  his 
disciples  came  to  him.  And  he  opened  his  mouth 
and  taught  them  : 

Blessed  are  the  poor  in  spirit  I 

For  it  is  to  them  the  Kingdom  of  Heaven 
belongs. 
Blessed  are  those  who  mourn  ! 

For  it  is  they  who  will  be  comforted. 
Blessed  are  the  meek  ! 

For  it  is  they  who  will  inherit  the  earth. 
Blessed  are  those  who  hunger  and  thirst  after 
righteousness. 
For  it  is  they  who  will  be  filled. 
Blessed  are  the  merciful ! 

For  it  is  they  who  will  obtain  mercy. 
Blessed  are  the  pure  in  heart ! 

For  it  is  they  who  will  see  God. 
Blessed  are  the  peacemakers  ! 

For  it  is  they  who  will  be  called  the  children 
of  God. 

Blessed  are  those  who  are  persecuted 
For  righteousness'  sake 
For  it  is  to  them  the  Kingdom  of  Heaven 
belongs. 

Blessed  are  you,  when  men  shall  revile  you, 
Shall  persecute  you, 


s.  matth.        word  and  work.  IC 

5  :  II.  ^ 
Shall  say  all  kinds  of  evil 
Against  you  falsely, 
For  my  sake. 
Rejoice  ! 

Be  exceedingly  glad  ! 
For  great  is  your  reward  in  heaven. 
For  it  was  in  this  way  they  persecuted  the 
prophets, 

Who  were  before  you. 

You  are  the  salt  of  the  earth. 

But  if  the  salt  has  become  saltless, 

With  what  shall  it  be  salted  ? 

It  is  then  good  for  nothing 

But  to  be  thrown  out, 
.   And  to  be  trodden  under  foot  of  men 
You  are  the  light  of  the  world. 

A  city  set  on  a  hill  cannot  be  hid. 

Nor  do  men  light  a  lamp. 

And  put  it  under  the  bushel, 

But  on  the  stand. 

And  it  gives  light  to  all  who  are  in  the  house. 
Let  your  light  so  shine  before  men 
That  they  may  see  your  noble  deeds, 
And  praise  your  Father  who  is  in  Heaven. 

Do  not  think  I  have  come  to  destroy  the  law, 

Or  the  prophets. 

I  have  not  come  to  destroy 


1 6  THE  ANOINTED  KING,       S.  Matth. 

5: 17. 

But  to  fulfil. 

For  to  tell  you  the  truth, 

Till  heaven  and  earth  pass 

Not  the  dot  of  an  '  i,'  nor  the  cross  of  a  *  t/ 

Will  ever  disappear  from  the  law 

Till  everything  is  accomplished. 
So  whoever  shall  break 
One  of  these  least  commandments 
And  shall  teach  men  to  do  so, 
Will  be  called  least 
In  the  Kingdom  of  Heaven. 
But  whoever  shall  do  and  teach  them 
Will  be  called  great 
In  the  Kingdom  of  Heaven. 

For  I  tell  you. 

Except  your  religion 

Shall  be  better  than  that 

Of  the  Scribes  and  Pharisees 

You  will  never  enter  the  Kingdom  of  Heaven. 

You  have  heard  it  was  said  to  them  of  old  time  : 

Thou  shalt  not  kill, 
And  whoever  shall  kill, 

Shall  be  in  danger  of  being  brought  to  trial. 
But  I  tell  you  : 

Whoever  is  angry  with  his  brother 

Will  be  in  danger  of  being  brought  to  trial 
Whoever  shall  say  to  his  brother,  You  fool ! 
Will  be  in  danger  of  the  council. 


s.  matth.        word  and  work. 

5  •  22. 

Whoever  shall  say  :  You  scoundrel  ! 

Will  be  in  danger  of  the  gehenna  of  fire. 
-  So  if  you  are  offering  your  gift  at  the  altar, 

And  there  remember  your  brother 

Has  anything  against  you, 
Leave  your  gift  there  before  the  altar 

And  go  away. 

First  be  reconciled  to  your  brother, 
And  then  come  and  offer  your  gift. 
Agree  with  your  adversary  quickly, 
While  you  are  on  the  road  with  him, 
Lest  the  adversary  deliver  you  to  the  judg 
The  judge  deliver  you  to  the  sheriff, 
And  you  be  thrown  into  prison. 
To  tell  you  the  truth  : 
You  will  never  come  out  of  there, 
Till  you  have  paid  the  last  cent. 

You  have  heard  it  was  said  : 

Thou  shalt  not  commit  adultery. 
But  I  tell  you  : 

AVhoever  looks  on  a  woman 
To  lust  after  her 

Has  committed  adultery  with  her  already 
In  his  heart. 

If  your  right  eye  is  a  hindrance  to  you, 
Pick  it  out. 
Throw  it  from  you. 


l8  THE  ANOINTED  KING,        S.  Matth. 

5  :  29. 

For  it  is  good  for  you, 

That  one  of  your  members  should  perish 
And  not  your  whole  body 
Be  thrown  into  gehenna. 

If  your  right  hand  is  a  hindrance  to  you 
Cut  it  off, 

Throw  it  from  you. 
For  it  is  good  for  you. 

That  one  of  your  members  should  perish 
And  not  your  whole  body 
Go  into  gehenna. 

It  was  said  also : 

Whoever  shall  put  away  his  wife, 

Let  him  give  her  a  writing  of  divorce. 
But  I  tell  you : 

Whoever  puts  away  his  wife, 

Except  because  of  fornication, 
Makes  her  an  adulteress. 

Whoever  shall  marry  her 

Who  is  divorced 
Commits  adultery. 

Again  you  have  heard  it  was  said  to  them  of 
old  time : 

Thou  shalt  not  break  an  oath, 

But  shalt  keep  your  oaths  to  the  Lord. 


s.  matth.       wokd  and  work.  19 

5  :  34- 

But  I  tell  you  : 

Do  not  swear  at  all. 

Neither  by  heaven, 

For  it  is  God's  throne. 

Nor  by  the  earth, 

For  it  is  his  footstool. 

Nor  by  Jerusalem, 

For  it  is  the  city  of  the  Great  King. 

Nor  are  you  to  swear  by  your  head, 

For  you  cannot  make  one  hair  white  or  black. 
Let  your  communication  be  :  Yes.    Yes.  No. 
No.  , 

For  whatever  is  more  than  these 
Comes  from  the  evil  one. 


You  have  heard  it  was  said  : 

An  eye  for  an  eye, 

A  tooth  for  a  tooth. 
But  I  tell  you  : 

Do  not  resist  him  who  is  doing  you  harm. 

But  whoever  strikes  you  on  the  right  cheek 

Turn  to  him  the  other  also. 

And  if  any  one  would  go  to  law  with  you, 

And  take  away  your  coat, 

Let  him  have  your  cloak,  also. 

Whoever  shall  compel  you  to  go  one  mile, 

Go  with  him  two. 

Give  to  him 


>  THE  ANOINTED  KING.        S.  Matth. 

5  :  42. 

Who  asks  of  you. 

And  do  not  turn  away  from  him 

Who  wants  to  borrow  from  you. 


You  have  heard  it  was  said : 

Thou  shalt  love  thy  neighbor, 

And  hate  thine  enemy. 
But  I  tell  you  : 

Love  your  enemies. 

Bless  those  who  curse  you. 

Do  good  to  those  who  hate  you.  ^ 

Pray  for  those  who  despitefully  use  you  and 
persecute  you, 

So  that  you  may  be  the  children 

Of  your  Father  in  Heaven. 

For  he  makes  his  sun  to  rise  on  the  evil 

And  on  the  good. 

He  sends  rain  on  the  just, 

And  on  the  unjust. 

For  if  you  love  those  who  love  you. 

What  reward  have  you  ? 

Do  not  even  the  saloon-keepers  do  the  same  ? 

If  you  salute  your  brothers  only, 

What  do  you  do  more  than  others  ? 

Do  not  even  the  heathen  do  the  same  ? 
So  you  be  perfect, 

Just  as  your  Father  in  Heaven  is  perfect. 


S,  Matth.  word  and    work,  21 

6 : 1. 

Be  careful  not  to  do  your  religious  duties  before 
men, 

To  be  looked  at  by  them. 

Otherwise  you  have  no  reward, 
With  your  Father  in  Heaven. 

So  when  you  do  charitable  things 
Do  not  sound  a  trumpet  before  you, 
Like  the  hypocrites  do,  in  the  synagogues  and  in 
the  streets, 

So  that  they  may  be  held  in  honor  by  men. 
To  tell  you  the  truth, 
They  have  their  reward. 

But  when  you  are  doing  charitable  things, 

Do  not  let  your  left  hand  know 

What  your  right  hand  is  doing, 

So  that  your  charity  may  be  in  secret. 

And  your  Father,  who  sees  in  secret, 

Will  reward  you. 

And  when  you  pray,  you  are  not  to  be  like  the 
hypocrites, 

For  they  like  to  pray  standing  in  the  syna- 
gogues 

And  at  the  corners  of  the  streets 
So  that  they  may  be  seen  by  men. 
To  tell  you  the  truth, 
They  have  received  their  reward. 


22 


THE  ANOINTED  KING,        S.  Matth. 

6:7. 


When  you  pray,  do  not  repeat  the  same  thmgs 
over  and  over,  just  as  the  heathen  do. 

For  they  think  they  shall  be  heard 

For  their  much  speaking. 
So  do  not  be  hke  them. 

For  your  Father  knows  what  you  need, 

Before  you  ask  him. 

So  pray  in  this  way : 

Our  Father,  thou  who  art  in  the  heavens, 
Let  thy  name  be  once  for  all  revered, 
Let  thy  reign  once  for  all  come, 
Let  thy  will  once  for  all  be  done. 
On  earth  just  as  it  is  in  heaven. 

Give  us  once  for  all  to-day  our  food  for  to- 
morrow, 

And  put  away  our  offences  once  for  all  from  us, 
Just  as  we  on  our  part  have  once  for  all  put  away 
,    the  offences  of  those  who  have  offended  us. 
And  do  not  take  us  at  all  into  temptation. 
But  rescue  us  rather  once  for  all  from  the 
Evil  One. 

For  if  you  once  for  all  put  away  men's  failings. 
Your  heavenly  Father  will  also  once  for  all  put 
away  yours. 

But  if  you  do  not  once  for  all  put  away  men's 
failings, 

Neither  will  your  Father  once  for  all  put  away 
yours. 

When  you  are  fasting  do  not  be 

Like  long-faced  hypocrites. 
For  they  have  long  faces, 

So  that  they  may  appear  to  men  to  be  fasting. 


S.  Matth.  word  and    work.  22 

6  :  i6.  '^O 

To  tell  you  the  truth  : 
They  have  their  reward. 

But  when  you  are  fasting, 

Anoint  your  head  and  wash  your  face : 
So  that  you  do  not  appear  to  men  to  be  fasting, 

But  to  your  Father  who  is  in  secret, 
And  your  Father  who  sees  in  secret, 

Will  reward  you. 

Do  not  be  laying  up  for  yourselves  treasures  on  earth, 
Where  moth  and  rust  consume 
And  where  thieves  break  through  and  steal. 

But  be  laying  up  for  yourselves  treasures  in  heaven, 
Where  neither  moth  nor  rust  consume 
And  where  thieves  do  not  break  through  nor 
steal. 

P'or  where  your  treasure  is. 
There  will  your  heart  be  also. 

The  light  of  the  body  is  the  eye. 
So  if  your  eye  is  perfect 
Your  whole  body  will  be  full  of  light. 
But  if  your  eye  is  diseased 
Your  whole  body  will  be  full  of  darkness. 
.   So  if  the  light  which  is  in  you  is  darkness, 
How  great  is  that  darkness  ! 


24  THE  ANOINTED  KING,        S.  Matth. 

6  :  24. 

No  one  can  be  serving  two  masters. 
For  he  will  either  hate  the  one, 
And  love  the  other, 
Or  else  he  will  hold  to  the  one. 
And  despise  the  other. 
You  cannot  be  serving  God  and  money. 

So  I  tell  you  : 

Do  not  be  anxious  for  your  life, 

What  you  shall  eat,  or  what  you  shall  drink, 
Nor  yet  for  your  body  what  you  shall  put  on. 
Is  not  the  life  more  than  the  food? 
The  body  than  the  clothes  ? 
Look  at  the  birds  of  the  air. 

They  do  not  sow, 

Nor  do  they  reap, 

Nor  gather  into  barns, 

And  yet  your  heavenly  Father  feeds  them. 
Are  you  not  much  better  than  they  ? 
Which  of  you,  by  being  anxious, 
Can  add  one  hour  to  the  length  of  his  life  ? 
Why  then  are  you  anxious  about  clothes  ? 
Consider  the  lilies  of  the  field  how  they  grow. 
They  do  not  toil,  nor  do  they  spin. 
Yet  I  tell  you :    Even  Solomon    in  all  his 

grandeur 
Was  not  clothed  like  one  of  these. 
If,  then,  God  so  clothes  the  grass  of  the  field, 


S.  Matth.  word  and  work,  2  c; 

6  :  30.  ^ 

Which  is  to-day, 

And  to-morrow  is  thrown  into  the  oven, 
Shall  he  not  much  more  clothe  you  ? 
O  you  of  little  faith  ! 
So  do  not  be  anxious,  and  say: 
What  shall  we  eat  ? 
What  shall  we  drink  ? 
With  what  shall  we  be  clothed  ? 
For  the  heathen  seek  after  all  these  things. 
For   your   Father   knows  you  need  all  these 
things. 

But  seek  first  the  Kingdom  of  God  and  his 
goodness 

And  all  these  things  will  be  added  to  you. 
So  do  not  be  anxious  about  to-morrow, 
For  to-morrow  will  have  its  own  anxieties. 
Each  day's  evil  is  enough  for  itself. 

Do  not  judge 

So  that  you  may  not  be  judged ; 
For  with  the  judgment  you  judge, 

You  will  be  judged. 
With  the  measure  you  measure. 

It  will  be  measured  you. 
And  why  do  you  look  at  the  mote 

Which  is  in  your  brother's  eye, 
But  do  not  consider  the  beam, 

Which  is  in  your  own  eye? 


26  THE  ANOINTED  KING,        S.  Matth. 

7  :  4. 

Or  how  shall  you  say  to  your  brother, 
Let  me  get  the  mote  out  of  your  eye  ; 
And  look  !  a  beam  is  in  your  own  eye  ? 

You  hypocrite  ! 
First  get  the  beam  out  of  your  own  eye, 
And  then  you  will  see  clearly  to  get  the  mote 
out  of  your  brother's  eye. 

Do  not  give  what  is  holy  to  the  dogs, 
Nor  throw  your  pearls  before  pigs, 
Lest  they  trample  them  under  their  feet, 

And  turn  again  and  tear  you  in  pieces. 

Keep  asking  and  it  will  be  given  you. 
Keep  seeking  and  you  will  frnd. 

Keep  knocking  and  it  will  be  opened  you. 
For  he  who  keeps  asking,  receives, 
He  who  keeps  seeking,  finds, 

To   him  who  keeps  knocking  it  will  be 
opened. 

For  what  man  is  there  of  you,  who. 

If  his  son  asks  for  a  loaf. 

Will  he  give  him  a  stone  ? 

Or,  if  he  aSks  for  a  fish,  1 

Will  he  give  him  a  serpent  ? 

If  you,  then,  who  are  bad,  know  how 

To  give  good  gifts  to  your  children. 

How  much  more  will  your  Father  in  Heaven 

Give  good  things  to  those  who  ask  him. 


S.  Matth.  word  and  WORIC.  27 

7  :  12. 

So  every  thing  you  would  have  men  do  to  you, 
You  do  the  same  to  them. 

For  this  is  the  law  and  the  prophets. 

Enter  in  by  the  narrow  gate. 
For  wide  is  the  gate, 

And  broad  the  way  which  leads  to  destruc- 
tion, 

And  there  are  many  who  go  in  by  it. 
Because  narrow  is  the  gate, 
And  contracted  the  way  which  leads  to  life. 

And  there  are  few  who  find  it. 

Beware  of  false  prophets. 

They  come  to  you  in  sheep's  clothing, 

But  inwardly  they  are  ravenous  wolves. 
You  will  recognize  them  by  their  fruits.  1 

Do  men  gather  grapes  of  thorns  ?  ■ 

Or  figs  of  thistles  ? 

So  every  good  tree  bears  good  fruit. 

But  an  unsound  tree  bears  bad  fruit. 

A  good  tree  cannot  bear  bad  fruit, 

Nor  can  an  unsound  tree  bear  good  fruit. 

Every  tree  which  does  not  bear  good  fruit, 

Is  cut  down  and  thrown  into  the  fire. 
So  you  will  recognize  them  by  their  fruits. 

Not  every  one  who  says  to  me  :  Lord,  Lord,  will 
enter  the  Kingdom  of  Heaven. 


28  THE  ANOINTED  KING.       S.  Matth. 

7:21. 

But  he  who  does  the  will  of  my  Father  in 
Heaven. 

Many  will  say  to  me  in  that  day : 
Lord,  Lord,  have  we  not  prophesied  in  your 
name? 

And  in  your  name  cast  out  demons? 
And  in  your  name  done  many  wonderful 
things? 

Then  I  will  declare  to  them  : 
I  never  knew  you. 

Go  away  from  me,  you  doers  of  wickedness  ! 

So  whoever  hears  these  sayings  of  mine  and 
does  them, 

Is  like  a  wise  man  who  built  his  house  on  a  rock. 

The  rain  descended. 

The  floods  came. 

The  winds  blew. 

They  beat  upon  that  house. 
It  did  not  fall. 

For  it  was  founded  on  a  rock. 

Every  one,  who  hears  these  sayings  of  mine 

and  does  not  do  them, 
Is  like  a  foolish  man  who  built  his  house  on 
the  sand. 
The  rain  descended. 
The  floods  came. 


S.  Matth.  word  and    work,  2Q 

7  :  27.  ^ 

The  winds  blew. 
They  struck  that  house. 
It  fell. 

And  great  was  the  fall  of  it. 

When  Jesus  finished  what  he  had  to  say  the 
crowds  were  astonished  at  his  teaching,  for  he  used 
to  teach  them  like  one  who  had  authority  and  not 
like  their  scribes. 

When  he  had  come  down  from  the  mountain 
great  crowds  followed  him.    And  a  leper  came 
to  him  and  worshipped  him,  and  said  : 
Lord,  if  you  wish  you  can  cure  me.'' 
He  stretched  out  his  hand  and  touched  him  : 
"  It  is  my  wish,"  he  said.       Be  cured.'' 

His  leprosy  was  at  once  cured. 
"  See  you  tell  no  one,"  Jesus  said,  "  but  go 
show  yourself  to  the  priest,  and  offer  the  gift 
Moses  commanded  for  a  witness  to  them." 

When  he  had  gone  into  Capernaum  a  Roman 
Captain  came  to  him  and  begged  him  : 

^'  Lord,"  he  said,     my  boy  is  lying  in  the 
house,  sick  of  the  palsy,  fearfully  tortured." 
I  will  come  and  cure  him^"  said  Jesus. 

"  Lord  !  I  am  not  of  enough  account  for  you 
to  come  under  my  roof,  but  only  say  the  word 


30  THE  ANOINTED  KING.        S.  Matth. 

8  :  8. 

and  my  boy  will  be  cured.  For  I  also  am  a  man 
set  under  authority,  with  soldiers  under  me,  and 
I  say  to  this  one,  Go,  and  he  goes,  and  to  an- 
other, Come,  and  he  comes,  and  to  my  slave,  Do 
this,  and  he  does  it." 

When  Jesus  heard  this  he  wondered  and  said 
to  those  who  were  following  : 

"  To  tell  you  the  truth,  I  have  not  found  so 
much  faith,  no,  not  in  Israel.  And  I  tell  you, 
many  will  come  from  the  east  and  the  west  and 
will  sit  down  with  Abraham  and  Isaac  and  Jacob 
in  the  Kingdom  of  Heaven.  But  the  sons  of 
the  Kingdom  will  be  thrown  out  into  the  outer 
darkness.  There  will  be  the  weeping  and  gnash- 
ing of  teeth." 

^*Go,"  said  Jesus  to  the  Captain.  Let  it  be 
to  you  as  you  beheved." 

The  slave  was  cured  that  hour. 


When  Jesus  had  come  into  Peter*s  house,  he  saw 
his  wife's  mother  lying  sick  of  a  fever. 

He  touched  her  hand  and  the  fever  left  her,  and 
she  got  up  and  began  to  wait  on  them. 

When  evening  had  come,  they  brought  to  him 
many  demoniacs.  He  cast  out  the  spirits  with  a 
word,  and  cured  all  who  were  sick,  so  that  what 
was  spoken  by  Isaiah  the  prophet  might  be  ful- 
filled : 


S.Matth.  word  and  work.  7,1 

8:17. 

Himself  took  our  weaknesses, 
And  bore  our  diseases. 

Now  when  Jesus  saw  a  crowd  about  him,  he 
gave  orders  to  go  to  the  other  side. 

A  Scribe  came  and  spoke  to  him  : 

"  Master,"  he  said,  "  I  will  follow  you  wher- 
ever you  are  going." 

"The  foxes  have  holes,"  Jesus  said  to  him, 
^'  and  the  birds  of  the  air  have  nests,  but  the  Son 
of  man  has  nowhere  to  lay  his  head." 

Another  of  the  disciples  said  to  him  : 

"  Allow  me  first  to  go  and  bury  my  father." 

"  Follow  me,"  Jesus  said  to  him,  "  and  leave 
the  dead  to  bury  their  own  dead." 

He  went  into  a  boat  and  his  disciples  followed 
him.  And  a  big  storm  came  up  on  the  sea  so 
the  boat  was  covered  with  the  waves.  But  he 
was  asleep. 

They  came  to  him  and  awoke  him,  and  said : 

"  Save,  Lord,  we  are  perishing." 

"  Why  are  you  afraid  "  he  said  to  them.  "  O 
you  of  little  faith  !  " 

Then  he  got  up  and  rebuked  the  winds  and 
the  sea,  and  there  was  a  great  calm.  And  the 
men  wondered  and  said  : 

"What  kind  of  a  man  is  this,  that  even  the 
winds  and  the  sea  obey  him  ?  " 


^2  THE  ANOINTED  KING,        S.  Matth. 

8  :  28. 

He  came  to  the  other  side  into  the  country  of 
the  Gadarenes  where  he  was  met  by  two  demo- 
niacs coming  out  of  the  tombs,  exceedingly  tierce, 
so  that  no  one  could  pass  along  that  way.  And 
they  cried  out,  and  said  : 

"  What  do  you  want  of  us,  you  Son  of  God  ? 
Have  you  come  Jiere  to  torment  us  before  the 
time  ?  " 

Now  there  was  at  a  distance,  a  drove  of  many 
pigs  feeding,  and  the  demons  begged  him,  and 
said  : 

If  you  drive  us  out,  send  us  away  into  the 
drove  of  pigs." 

"  Go,"  he  said,  and  they  came  out  and  went 
into  the  pigs,  and  the  whole  drove  rushed  down 
the  steep  into  the  sea,  and  perished  in  the  waters. 
And  those  who  tended  them  fled  and  went  away 
into  the  city  and  told  everything  and  what  had 
happened  to  the  demoniacs. 

The  whole  city  came  out  to  meet  Jesus,  and 
when  they  saw  him  they  begged  him  to  go  from 
their  parts. 

He  entered  a  boat,  crossed  over  and  came  into 
his  own  city. 

They  brought  him  a  paralytic,  lying  on  a  bed. 
Jesus  saw  their  faith  and  said  to  the  paralytic : 
Courage  !  child.    Your  sins  are  forgiven.'* 


S.  Matth.  word  and  IVOR/C 

9:3. 

Some  of  the  Scribes  said  to  themselves : 

*^This  man  is  blaspheming." 

Jesus  knew  their  thoughts,  and  said  : 

*^Why  are  you  cherishing  evil  thoughts?  For 
which  is  easier,  to  say,  Your  sins  are  forgiven,  or 
to  say,  Rise  and  walk  ?  But  so  that  you  may  know 
the  Son  of  man  has  authority  on  earth  to  forgive 
sins," — then  he  spoke  to  the  paralytic, — ^^Rise. 
Take  up  your  bed  and  go  to  your  house." 

He  got  up  and  went  to  his  house. 

But  when  the  crowds  saw  it  they  were  afraid  and 
praised  God  who  had  given  such  authority  to  men. 

As  Jesus  was  passing  on  from  there  he  saw  a  man 
called  Matthew  sitting  in  his  saloon,  and  he  said  to 
him  : 

Follow  me." 

He  got  up  and  followed  him. 

As  he  was  sitting  at  table  in  the  house,  many 
saloon-keepers  and  prostitutes^  came  and  sat  down 
with  Jesus  and  his  disciples. 

When  the  Pharisees  saw  it,  they  said  to  his 
disciples  : 

^^Why  is  your  Master  eating  with  the  saloon- 
keepers and  prostitutes?  " 

Those  who  are  strong  do  not  need  a 
physician,"    he   said  when   he  heard  it,  but 

^  See  note  at  end  of  preface  to  S.  Luke,  Vol.  III. 

3 


OA  THE  ANOINTED  KING.        S.  Matth. 

9:12. 

those  who  are  sick.  But  go  and  learn  what 
this  means  : 

I  desire  mercy, 
And  not  sacrifice. 

For  I  did  not  come  to  call  the  good  but  the 
bad." 

Then  the  disciples  of  John  came  to  him,  and 
said  : 

Why  do  we  and  the  Pharisees  fast,  but  your 
disciples  do  not  fast 

"  Can  the  fnends  of  the  bridegroom  mourn,  so 
long  as  the  bridegroom  is  with  them  t  "  said  Jesus. 

But  the  days  will  come  when  the  bridegroom 
will  be  taken  away  from  them,  and  then  will 
they  fast. 

No  one  puts  a  patch  of  unshrunk  cloth  on  an 
old  garment.  For  that  which  should  fill  it  up 
tears  away  from  the  garment,  and  a  worse  tear 
is  made.  Nor  does  any  one  put  new  wine  into 
old  wineskins,  for  if  they  do  the  skins  burst,  the 
wine  is  spilled,  and  the  skins  are  spoiled.  But 
new  wine  is  put  into  fresh  skins  and  both  are 
preserved.'' 

While  he  was  saying  these  things  to  them  a 
president  of  a  synagogue  came  and  bent  low  be- 
fore him,  and  said  : 


S  Matth.    .        WORD  AND  WORK-. 

9  :  i8. 

"  My  daughter  just  died.  But  come  and  lay 
your  hand  on  her,  and  she  will  live.'' 

Jesus  got  up  and  was  following  him  and  so 
were  his  disciples. 

Then  a  woman  who  had  a  flow  of  blood  tw^elve 
years  came  behind  him  and  touched  the  border 
of  his  garment.    For  she  kept  saying  to  herself : 

"  If  I  but  touch  his  garment,  I  shall  be  cured." 

But  Jesus  turning,  and  seeing  her  said  : 
Courage  !   Daughter.     Your  faith  has  cured 
you." 

The  woman  was  cured  from  that  hour. 

Jesus  came  into  the  president's  house  and  saw 
the  flute-players  and  the  crowd  wailing,  and  said  : 
The  little  girl  is  not  dead  but  is  sleeping." 
They  laughed  at  him. 

But  when  the  crowd  was  put  out,  he  went  in 
and  took  her  by  the  hand,  and  the  little  girl  got 
up.  And  the  report  of  it  went  out  into  all  that 
land. 

As  Jesus  was  passing  on  from  there,  two  blind 
men  followed,  crying  out,  and  saying  : 

*^Take  pity  on  us,  Son  of  David." 

And  when  he  had  come  into  the  house  the 
blind  men  came  to  him. 


^6  THE  ANOINTED  KING.        S.  Matth. 

r  9  28. 

*'  Do  you  believe  I  can  do  this  ? Jesus  said  to 
them. 

"Yes,  Lord.'^ 

Then  he  touched  their  eyes,  and  said : 

''According  to  your  faith,  let  it  be  to  you." 

And  their  eyes  were  opened.  And  Jesus 
sternly  charged  them,  and  said  : 

"  See  that  no  one  knows  it." 

But  they  went  out  and  made  him  known  in  the 
whole  of  that  land. 

As  they  were  going  out  a  mute  possessed  with 
a  demon  w^as  brought  to  him.  And  when  the 
demon  was  cast  out,  the  mute  spoke.  And  the 
crowd  wondered,  and  said  : 

"  Never  was  it  so  seen  in  Israel.'' 

But  the  Pharisees  said  : 

"  He  is  driving  out  demons  by  the  prince  of 
the  demons." 


Jesus  was  going  about  all  the  cities  and  the  vil- 
lages teaching  in  their  synagogues,  proclaiming  the 
good  news  of  the  Kingdom,  and  curing  all  kinds 
of  disease  and  all  kinds  of  sickness. 

But  when  he  saw  the  crowds  he  pitied  them 
because  they  were  distressed  and  scattered  just 


s  matth.      gathering  storms,  ^7 
9:36.  ^' 

like  sheep  without  a  shepherd.  Then  he  said  to 
his  disciples  : 

^'  The  harvest  is  truly  plentiful  but  the  laborers 
are  few.  So  pray  the  Lord  of  the  harvest  to 
send  out  laborers  into  his  harvest.'^ 


He  called  his  twelve  disciples  to  him  and  gave 
them  authority  over  unclean  spirits  to  drive  them 
out  and  to  cure  all  kinds  of  disease  and  all  kinds 
of  sickness. 

Now  the  names  of  the  twelve  apostles  are 
these  : 

The  first,  Simon,  who  is  called  Peter,  and  An- 
drew his  brother, 
James  the  Son  of  Zebedee,  and  John  his  brother  ; 
Philip  and  Bartholomew, 
Thomas  and  Matthew  the  saloon-keeper, 
James  the  son  of  Alphaeus,  and  Thaddseus, 
Simon  the  Zealot,  and  Judas  Iscariot,  who  also 
betrayed  him. 

These  twelve  Jesus  sent  out  and  gave  them  this 
charge : 

"  Do  not  go  to  the  heathen, 
Nor  enter  any  city  of  the  Samaritans. 
But  go  rather  to  the  lost  sheep 
Of  the  house  of  Israel 


38  THE  ANOINTED  KING.       S.  Matth. 

lo :  7. 

And  as  you  go,  proclaim,  and  say : 
The  Kingdom  of  Heaven  is  at  hand. 

Cure  the  sick, 

Raise  the  dead, 

Cleanse  the  lepers, 

Drive  out  demons. 

Freely  you  have  received, 

Freely  give. 

Do  not  provide  either  gold,  or  silver,  or  brass 
in  your  purses. 
No  bag  for  your  journey.  • 
Nor  two  coats,  nor  shoes,  nor  a  stick. 

For  the  workman  is  worthy  of  his  food. 

Into  whatever  city  or  village  you  shall  enter, 
Inquire  who  in  it  is  worthy, 
And  stay  there  till  you  go  out. 
As  you  go  into  the  house,  salute  it. 
If  the  house  is  worthy, 

Let  your  peace  come  on  it, 
If  it  is  not  worthy 

Let  your  peace  return  to  yoUo 

If  any  one  shall  not  receive  you, 

Nor  hear  your  words, 
When  you  go  out  of  that  house  or  city, 

Shake  off  the  dust  of  your  feet. 

To  tell  you  the  truth  :  It  will  be  more  toler- 


s.  matth.      ga  thering  storms.  39 

lo  :  15. 

able  for  the  land  of  Sodom  and  Gomor- 
rah, in  the  day  of  judgment, 
Than  for  that  city. 

I  am  sending  you  out  as  sheep 

In  the  midst  of  wolves, 
So  be  wise  as  serpents 

And  harmless  as  doves. 
But  beware  of  men. 

For  they  will  hand  you  over  to  the  courts. 

They  will  beat  you  in  their  synagogues. 

You  will  be  brought  before  governors  and 
kings 

For  my  sake,  for  a  witness  against  them  and 
the  heathen. 

But  when  they  hand  you  over,  do  not  be  anxious 
How  you  shall  speak  or  what  you  shall  say. 
For  it  will  be  given  you  in  that  same  hour 
What  you  will  speak. 
For  it  is  not  you  who  are  speaking. 
But  the  Spirit  of  your  Father  speaking  in  you. 
The  brother  will  deliver  up  the  brother  to 

death, 
The  father  the  child. 

Children  will  rise  up  against  their  parents, 
And  will  cause  them  to  be  put  to  death. 


40  THE  ANOINTED  KING.        S.  Matth. 

lo  :  22. 

You  will  be  hated  by  all  men  for  my  name's 
sake. 

But  he  who  endures  to  the  end  will  be  saved. 
But  when  they  persecute  you  in  this  city, 
Flee  into  the  next. 
For  to  tell  you  the  truth, 

You  will  not  have  gone  through  the  cities  of 
Israel 

Till  the  Son  of  man  has  come. 

A  disciple  is  not  above  his  teacher. 

Nor  a  slave  above  his  master. 

It  is  enough  for  a  disciple  to  be  as  his  teacher, 

A  slave  as  his  master. 

If  they  have  called  the  master  of  the  house 
Beelzebub, 

How  much  more  the  members  of  his  house- 
hold ! 

So  do  not  be  afraid  of  them. 

For  there  is  nothing  covered  which  will  not  be 

revealed. 
And  hid,  which  will  not  be  known. 
What  I  tell  you  in  the  darkness,  speak  in  the 

light. 

What  you  hear  in  the  ear,  proclaim  on  the 
housetops. 

Do  not  be  afraid  of  those  who  kill  the  body, 
But  are  not  able  to  kill  the  soul. 
But  be  afraid  of  him  who  can  destroy 


s.  matth.      ga  thering  storms.  41 

lo  :  28.  ^ 

Both  soul  and  body  in  Gehenna. 
Are  not  two  sparrows  sold  for  five  cents  ? 
And  not  one  of  them  will  fall  to  the  ground 
Without  your  Father. 

But  the  very  hairs  of  your  head  are  all  counted. 
So  do  not  be  afraid. 

You  are  of  more  value  than  many  sparrows. 

So  whoever  shall  confess  me  before  men, 

Him  will  I  also  confess 

Before  my  Father  in  Heaven. 
Whoever  shall  deny  me  before  men, 

Him  will  I  also  deny 

Before  my  Father  in  Heaven. 

Do  not  think  I  came  to  send  peace  on  earth, 
I  did  not  come  to  send  peace  but  a  sword. 
For  I  came  to  set  a  man  against  his  father, 
The  daughter  against  her  mother, 
The    daughter-in-law  against  her  mother-in- 
law. 

A  man's  foes  will  be  those  of  his  own  house- 
hold. 

He  who  loves  father  or  mother  more  than  me 

Is  not  worthy  of  me, 
He  who  loves  son  or  daughter  more  than  me 

Is  not  worthy  of  me. 


4.2  THE  ANOINTED  KING.       S.  Matth. 

^  lo  :  38. 

He  who  does  not  take  his  cross  and  follow  me 

Is  not  worthy  of  me, 
He  who  finds  his  life 

Will  lose  it, 
He  who  loses  his  life  for  my  sake 

Will  find  it. 

He  who  receives  you, 

Receives  me. 
He  who  receives  me, 

Receives  him  who  sent  me. 
He  who  receives  a  prophet 

In  the  name  of  a  prophet, 
V/ill  receive  a  prophet's  reward. 
He  who  receives  a  righteous  man. 
In  the  name  of  a  righteous  man, 
Will  receive  a  righteous  man's  reward. 
Whoever  shall  give  a  drink 

To  one  of  these  little  ones, 
A  cup  of  cold  water  only, 
In  the  name  of  a  disciple. 
To  tell  you  the  truth, 
He  will  in  no  way  lose  his  reward. 


When  Jesus  had  made  an  end  of  charging  his 
twelve  disciples,  he  left  there  to  teach  and  to  pro- 
claim in  their  cities. 


s. matth.      gathering  storms,  4^ 
11:2. 

Now  when  John  heard  in  the  prison  of  the 
doings  of  the  Christ,  he  sent  by  his  disciples  and 
said  to  him  : 

Are  you  the  coming  one  or  are  we  to  lisok 
for  another  ?  " 

Jesus  answered  them  : 
"  Go  tell  John  the  things  you  hear  and  see. 
The  blind  receive  their  sight. 
The  lame  walk. 
The  lepers  are  cleansed. 
The  deaf  hear. 
The  dead  are  raised  up. 
The  poor  have  the  good  news  proclaimed  to 
them. 

Blessed  is  he  who  shall  find  no  hindrance  in 
me. 

As  these  were  going  away  Jesus  began  to  say 
to  the  crowds  about  John  : 

What  did  you  go  out  into  the  wilderness  to  look 
at? 

A  reed  shaken  by  the  wind  ? 
But  what  did  you  go  out  to  see  ? 

A  man  clothed  in  soft  clothing  ? 

Listen,  those  who  wear  soft  clothing 

Are  in  kings'  houses. 
But  what  did  you  go  out  to  see  ? 

A  prophet  ? 


44  THE  ANOINTED  KING.         S.  Matth. 

II  :9. 

Yes,  I  tell  you,  and  more  than  a  prophet. 
For  this  is  he  of  whom  it  is  written  : 

Behold  !  I  send  my  messenger  before  thy  face. 

He  shall  prepare  thy  way  before  thee. 

To  tell  you  the  truth  : 
Among  those  born  of  women, 
There  has  not  risen  a  greater  than  John  the 
Purifier. 

Yet  he  who  is  least  in  the  Kingdom  of  Heaven, 
Is  greater  than  he. 

From  the  days  of  John  the  Purifier  till  now 
The  Kingdom  of  Heaven  is  being  taken  by 
force, 

And  those  who  are  taking  it  by  force  are  seiz- 
ing it. 

For  all  the  prophets  and  the  law 
Prophesied  till  John, 
And  if  you  will  receive  it, 
This  is  Elijah  who  is  to  come. 

He  who  has  ears  to  hear,  let  him  hear. 

But  to  what  shall  I  compare  this  generation  ? 
It  is  like  children  sitting  in  the  public  squares, 
Calling  to  their  fellows  : 

We  piped  for  you, 

You  did  not  dance. 


S.  Matth.         gathering  storms,  4cf 
11:17. 

We  mourned, 

You  did  not  lament. 
For  John  came  neither  eating  nor  drinking, 
And  they  say  :  He  has  a  demon. 
The  Son  of  man  came  eating  and  drinking, 
And  they  say  :  A  glutton  !  A  wine-drinker  ! 
A  friend  of  saloon-keepers  and  prostitutes  ! 
But  wisdom  is  shown  to  be  right  by  her  deeds. 

Then  he  began  to  upbraid  the  cities  in  which 
most  of  his  wonderful  deeds  were  done,  because 
they  did  not  repent : 
Woe  to  you,  Chorazin  ! 
Woe  to  you,  Bethsaida  J 

For  if  the  wonderful  deeds  done  in  you, 

Had  been  done  in  Tyre  and  Sidon 

They  would  have  changed  their  mind  and  the 

purpose  of  their  heart  long  ago. 
In  sackcloth  and  ashes. 
But  I  tell  you  : 
It  will  be  more  tolerable  for  Tyre  and  Sidon 
At  the  day  of  judgment  than  for  you. 

And  you,  Capernaum,  shall  you  be  exalted  to 
heaven  ! 

You  will  be  brought  down  to  hades. 

For  if  the  wonderful  deeds  done  in  you, 
Had  been  done  in  Sodom, 
It  would  have  remained 
To  this  day. 


46  THE  ANOINTED  KING,        S.  Matth, 

n  :  24. 

But  I  tell  you  : 
It  will  be  more    tolerable   for  the  land  of 
Sodom 

In  the  day  of  judgment,  than  for  you/' 

At  that  time  Jesus  answered  and  said  : 
"  I  thank  thee,  O  Father,  Lord  of  heaven  and 
earth. 

Because  thou  hast  hid  these  things  from  the 

wise  and  prudent, 
And  hast  revealed  them  unto  babes. 
Yes^  Father,  for  so  it  seemed  good  in  thy  sight. 

Everything  was  delivered  to  me  by  my  Father. 
And  no  one  fully  knows  the  Son  except  the 
Father. 

Nor  does  any  one  fully  know  the  Father  except 
the  Son, 

And  he  to  whomever  the  Son  wishes  to  re- 
veal him. 

Come  to  me  all  you  who  are  weary  and  bur- 
dened, 
And  I  will  give  you  rest. 

Take  my  yoke  on  you,  and  learn  of  me. 
For  I  am  gentle  and  lowly  in  heart. 
And  you  will  find  rest  for  your  souls. 
For  my  yoke  is  easy  and  my  burden  is  light. ^' 


s.  matth.       ga  thering  storms.  a  J 

12  :  I.  ' 

At  that  time  Jesus  went  on  the  Sabbath  through 
the  wheat  fields ;  and  his  disciples  were  hungry 
and  began  to  pick  and  eat  some  heads  of  wheat. 

But  the  Pharisees  saw  it : 
Look,"  they  said  to  him.    "Your  disciples 
are  doing  what  it  is  not  right  to  do  on  the  Sab- 
bath." 

"  Have  you  not  read  what  David  did,  when  he 
was  hungry^  and  those  with  him  :  how  he  went 
into  the  house  of  God,  and  ate  the  shew-bread, 
which  it  was  not  right  for  him  to  eat,  nor  for 
those  with  him,  but  only  for  the  priests?  Or 
have  you  not  read  in  the  law,  how  on  the  Sab- 
bath the  priests  in  the  temple  profane  the  Sab- 
bath and  are  guiltless  }  But  I  tell  you,  one 
greater  than  the  temple  is  here.  But  if  you  had 
known  what  this  means : 

I  desire  mercy 

And  not  sacrifice, 
you  would  not  have  condemned  the  guiltless. 
For  the  Son  of  Man  is  master  of  the  Sabbath." 

He  left  there  and  went  into  their  synagogue,  and 
a  man  with  a  withered  hand  was  there.  And  they 
asked  him  : 

''Is  it  right  to  cure  on  the  Sabbath  ?  " 

They  asked  this  so  that  they  might  have  occasion 
to  accuse  him.     And  he  said  to  them  : 


48  THE  ANOINTED  KING.       S  Matth 

What  man  of  you,  who  shall  have  a  sheep, 
if  this  falls  into  a  pit  on  the  Sabbath,  will  he 
not  lay  hold  of  it  and  lift  it  out  ? 

How  much,  then,  is  a  man  of  more  value  than 
a  sheep  ?  So  it  is  right  to  do  good  on  the  Sab- 
bath." 

Then  he  said  to  the  man : 
Stretch  out  your  hand." 
He  stretched  it  out  and  it  was  restored  as  the 
other. 

But  the  Pharisees  went  out  and  plotted  against 
him  to  destroy  him. 

Jesus  saw  it  and  withdrew  from  there.  And 
many  followed  him  and  he  cured  them  all,  and 
charged  them  not  to  make  him  known;  so  that 
what  was  spoken  by  Isaiah  the  prophet  might  be 
fulfilled : 

Behold,  my  servant,  whom  I  have  chosen, 

My  beloved  in  w^liom  my  soul  is  v^ell  pleased, 

I  will  put  my  spirit  upon  him. 

And  he  shall  declare  judgment  to  the  heathen. 
He  shall  not  strive  nor  cry. 
No  one  shall  hear  his  voice  in  the  streets, 
A  bruised  reed  shall  he  not  break, 
Smoking  flax  shall  he  not  quench. 
Till  he  send  forth  judgment  unto  victory. 

In  his  name  shall  the  heathen  trust." 


S.  Matth.         GA  THERING  storms.  4.0 

12  :  22. 

One  possessed  with  a  demon,  blind  and  mute, 
was  brought  to  him. 

He  cured  him  so  the  bhnd  and  mute  both  spoke 
and  saw.  And  all  the  crowds  wondered,  and  said  : 
Can  this  be  the  Son  of  David  1 " 

But  when  the  Pharisees  heard  it,  they  said  : 

"  This  man  does  not  drive  out  demons  but  by 
Beelzebub,  the  prince  of  the  demons." 

He  noticed  their  thoughts,  and  said  to  them  : 
Every  kingdom  divided  against  itself 

Is  brought  to  desolation. 
Every  city  or  house  divided  against  itself 

Will  not  stand. 
If  Satan  casts  out  Satan,  he  is  divided  against 
himself. 

How  then  shall  his  kingdom  stand? 

If  Beelzebub  drives  out  demons. 

By  whom  do  your  sons  drive  them  out } 

So  they  will  be  your  judges. 
But  if  I  drive  out  demons  by  the  Spirit  of  God, 

Then  the  kingdom  of  God  has  come  upon  you. 
How  can  any  one  enter  a  strong  man's  house 

And  spoil  his  goods. 
Except  he  first  bind  the  strong  man  t 

And  then  he  will  spoil  his  house. 
He  who  is  not  with  me  is  against  me. 

He  who  gathers  not  with  me  scatters  abroad. 
4 


CO  THE  ANOINTED  KING.        S.  Matth. 

^  12:31. 

So  I  tell  you 

All  kinds  of  sin  and  blasphemy, 

Will  be  put  away  from  men. 
But  the  blasphemy  against  the  Holy  Spirit 

Will  not  be  put  away  from  them. 
Wlioever  speaks  a  word  against  the  Son  of  man, 

It  will  be  put  away  from  him. 
But  whoever  shall  speak  against  the  Holy  Spirit, 

It  will  not  be  put  away  from  him, 
Neither  in  this  world, 

Nor  in  the  world  to  come. 

Either  make  the  tree  good  and  its  fruit  good, 
Or  else  make  the  tree  corrupt  and  its  fruit 
corrupt. 

For  the  tree  is  known  by  its  fruit. 
O  you  brood  of  vipers  ! 
How  can  you,  being  evil, 

Speak  good  things  1 
For  out  of  the  abundance  of  the  heart, 

The  mouth  speaks. 
A  good  man  out  of  the  good  treasure  of  his 
heart, 

Brings  out  good  things. 
A  bad  man  out  of  his  bad  treasure, 

Brings  out  bad  things. 
But  I  tell  you  : 

Every  idle  word  which  men  will  speak, 


S.  Matth.  gathering  storms,  CI 

12  :  36.  ^  * 

They  will  give  account  of  in  the  day  of 
judgment. 

For  by  your  words  you  will  be  justified, 
By  your  words  you  will  be  condemned. 

Then  certain  of  the  scribes  and  Pharisees 
answered  him : 

Master,  we  want  to  see  a  sign  from  you." 
But  he  answered  them  : 

wicked  and  faithless  generation  is  seeking 

after  a  sign, 
And  no  sign  will  be  given  it  but  the  sign  of 
Jonah  the  prophet. 
For  as  Jonah  was  three  days  and  three  nights 
in  the  belly  of  the  sea  monster. 
So  will  the  Son  of  man  be  three  days  and 
three  nights  in  the  heart  of  the  earth. 

The  men  of  Nineveh  will  stand  up  in  the 
judgment  with  this  generation, 
And  will  condemn  it. 
For  they  changed  their  mind  and  the  purpose 
of  their  heart  at  the  preaching  of  Jonah, 
And  a  greater  than  Jonah  is  here. 

The  queen  of  the  south  will  rise  up  in  the 
judgment  with  this  generation. 
And  will  condemn  it. 
For  she  came  from  the  ends  of  the  earth  to 
hear  the  wisdom  of  Solomon. 
And  a  greater  than  Solomon  is  here. 


t;2  THE  ANOINTED  KING,       S.  Matth. 

12  :  43. 

But  the  unclean  spirit, 
When  he  has  gone  out  of  the  man, 
Passes  through  waterless  places. 
Seeking  rest  and  finds  none. 

Then  he  says  :  I  will  return  to  my  house 

From  which  I  came  out, 

And  when  he  has  come  he  finds  it 

Empty,  swept,  and  adorned. 

Then  he  goes  and  takes  with  himself, 

Seven  other  spirits  more  evil  than  himself. 

And  they  enter  in 

And  dwell  there. 

And  the  last  state  of  that  man 

Becomes  worse  than  the  first. 
It  will  be  the  same  also 
With  this  wicked  generation.'* 

He  was  still  speaking  to  the  crowds  when  his 
mother  and  his  brothers  were  standing  outside, 
seeking  to  speak  to  him. 

Some  one  said  to  him  : 
Look,  your  mother  and  your  brothers  are 
standing  outside  desiring  to  speak  with  you/' 

He  answered  him  who  told  him  : 

"  Who  is  my  mother  ?  And  who  are  my  bro- 
thers }  "  And  he  stretched  out  his  hand  towards 
his  disciples:  "Look,  my  mother,  and  my 
brothers.    For  whoever  shall  do  the  will  of  my 


S.  Matth.      deepening  HOSriLITY,  c  ^ 

12:50. 

Father  in  Heaven,  he  is  my  brother  and  sister  and 
mother. ' ' 

I 

That  day  Jesus  went  out  of  the  house  and  sat  by 
the  sea.  And  there  were  gathered  to  him  great 
crowds,  so  he  got  into  a  boat  and  sat,  and  the 
whole  crowd  stood  on  the  beach.  And  he  said 
many  things  to  them  in  illustrations  : 

^'  Look,  the  sower  went  out  to  sow. 

As  he  was  sowing  some  seeds  fell  by  the  road, 
and  the  birds  came  and  devoured  them. 

Others  fell  on  the  rocky  places,  where  they  had 
not  much  soil,  and  they  at  once  sprang  up  because 
they  had  no  depth  of  soil,  and  when  the  sun  was 
risen,  they  were  scorched,  and  because  they  had 
no  root  they  withered  away. 

Others  fell  among  the  thorns,  and  the  thorns 
grew  up  and  choked  them. 

Others  fell  on  the  good  ground  and  yielded 
fruit,  some  a  hundred  fold,  some  sixty,  some 
thirty. 

He  who  has  ears  to  hear,  let,  him  hear." 


The  disciples  came  and  said  to  him : 

Why  do  you  speak  to  them  in  illustrations.?  " 
*'To  you  it  is  given  to  come  to  a  knowledge  of 


r  J.  THE  ANOINTED  KING.        S.  Matth. 

the  secret  truths  of  the  Kingdom  of  Heaven,"  he 
answered  them,     but  to  them  it  is  not  given. 
For  whoever  has. 

To  him  will  be  given 
And  he  will  have  abundance. 

But  whoever  has  not, 
From  him  will  be  taken 
Even  what  he  has. 
So  I  speak  to  them  in  illustrations  because  they 
see  and  do  not  see,  they  hear  and  do  not  hear,  nor 
do  they  understand.    And  in  them  is  completely 
fulfilled  the  prophecy  of  Isaiah  : 


Hearing  ye  shall  hear,  and  shall  not  understand. 
Seeing  ye  shall  see,  and  shall  not  perceive, 
For  this  people's  heart  hath  become  gross. 
Their  ears  are  dull  of  hearing, 
Their  eyes  they  have  closed. 
Lest  they  should  see  with  their  eyes, 
Hear  with  their  ears, 
Understand  with  their  heart, 
Should  be  converted, 
And  I  should  cure  them. 


But  blessed  are  your  eyes,  for  they  see, 

Your  ears  for  they  hear. 
For  to  tell  you  the  truth  : 

Many  prophets  and  good  men  have  desired 


s.  matth.    deepening  hostility,  c  c 

13:17.  *^  *J 

To  see  what  you  see,  and  have  not  seen  them. 
To  hear  what  you  hear,  and  have  not  heard  them. 

So  hear  the  explanation  of  the  illustration  of  the 
sower. 

When  any  one  hears  the  message  of  the  King- 
dom, and  does  not  understand  it,  then  the  wicked 
one  comes  and  catches  away  what  was  sown  in  his 
heart. 

This  is  he  who  was  sown  by  the  road. 

He  who  was  sown  on  the  rocky  places,  this  is 
he  who  hears  the  message  and  at  once  with  joy 
receives  it.  Yet  he  has  no  root  in  himself,  but 
endures  for  a  while,  and  when  tribulation  and  per- 
secution rises  because  of  the  message  he  is  at  once 
offended. 

He  who  was  sown  among  the  thorns,  this  is  he 
who  hears  the  message,  and  the  cares  of  the  world 
and  the  deceitfulness  of  riches  choke  the  message 
and  he  becomes  unfruitful. 

He  who  was  sown  on  the  good  ground,  this  is 
he  who  hears  the  message  and  takes  it  in ;  who  truly 
keeps  bearing  fruit  and  bringing  forth,  some  a 
hundred  fold,  some  sixty,  some  thirty." 

He  gave  them  another  illustration  : 
*^The  Kingdom  of  Heaven  is  compared  to  a 
man  who   sowed  gcod   seed  in  his  field.  But 


c6  THE  ANOINTED  KING,      S.  Matth. 

13  :  25. 

while  men  were  asleep  his  enemy  came  and  sowed 
tares  also  among  the  wheat  and  went  away.  But 
when  the  blade  sprang  up  and  brought  forth  fruit, 
then  appeared  the  tares  also. 

So  the  slaves  of  the  owner  came  and  said  to 
him  : 

Master;  did  you  not  sow  good  seed  in  your 
field  ?    How  then  has  it  tares  ? 
An  enemy  has  done  this. 

Do  you  then  want  us  to  go  and  gather  them 
up  ? 

No,  lest  while  you  gather  up  the  tares  you  root 
up  also  the  wheat  with  them.  Let  both  grow 
together  till  the  harvest :  and  in  the  time  of 
harvest  I  will  say  to  the  reapers.  Gather  up  first  the 
tares,  and  bind  them  in  bundles  to  burn  them,  but 
gather  the  wheat  into  my  barn." 

He  gave  them  another  illustration  : 

**The  Kingdom  of  Heaven  is  like  a  grain  of 
mustard  seed  which  a  man  took,  and  sowed  in  his 
field.  This  is,  indeed,  less  than  all  seeds,  but 
when  it  is  grown  it  is  greater  than  the  herbs  and 
becomes  a  tree,  so  the  birds  of  the  air  come  and 
lodge  in  the  branches  of  it." 

He  gave  them  another  illustration  : 

*^The  Kingdom  of  Heaven  is  like  leaven,  which 


S.  Matth.       deepening  hostility.  cj 

13:33-  ^' 
a  woman  took  and  hid  in  three  measures  of  meal 
till  it  was  ail  leavened." 

Jesus  said  all  these  things  in  illustrations  to  the 
crowds,  and  without  an  illustration  he  said  nothing 
to  them  :  so  that  what  was  spoken  by  the  prophet 
might  be  fulfilled  : 

I  will  open  my  mouth  in  illustrations. 
I  will  utter  things  hidden 
From  the  foundation  of  the  world. 

Then  he  left  the  crowds  and  went  into  the 
house.    And  his  disciples  came  to  him : 

Explain  to  us  the  illustration  of  the  tares  of  the 
field,"  they  said. 

He  who  sows  the  good  seed  is  the  Son  of 
man/'  he  answered.  "  The  field  is  the  world. 
The  good  seed,  these  are  the  sons  of  the  King- 
dom. The  tares  are  the  sons  of  the  evil  one, 
and  the  enemy  who  sowed  them  is  the  devil. 
The  harvest  is  the  end  of  the  world,  and  the 
reapers  are  angels. 

So  just  as  the  tares  are  gathered  up  and  burned 
with  fire,  so  will  it  be  in  the  end  of  the  world. 
The  Son  of  man  will  send  out  his  angels,  and 
they  will  gather  out  of  his  Kingdom  everything 
which  offends  and  those  who  are  wicked,  and 
will  throw  them  into  the  furnace  of  fire. 


c8  THE  ANOINTED  KING.        S.  Matth. 

^  13  :  42. 

There  will  be  the  weeping  and  gnashing  of 
teeth. 

Then  will  those  who  are  good  shine  out  like  the 
sun  in  the  Kingdom  of  their  Father. 
He  who  has  ears  to  hear,  let  him  hear. 

The  Kingdom  of  Heaven  is  Hke  a  treasure  hid 
in  the  field,  which  a  man  found  and  hid,  and  in 
his  joy  he  goes  and  sells  whatever  he  has  and 
buys  that  field. 

Again,  the  Kingdom  of  Heaven  is  like  a  mer- 
chant seeking  costly  pearls ;  and  when  he  has 
found  one  pearl  of  great  price,  he  goes  and  sells 
all  he  has  and  buys  it. 

Again,  the  Kingdom  of  Heaven  is  like  a  net 
which  was  cast  into  the  sea  and  gathered  of  every 
kind  ;  which,  when  it  was  filled,  they  drew  upon 
the  beach  and  they  sat  down  and  gathered  the 
good  into  vessels  but  threw  the  bad  away. 

So  it  will  be  in  the  end  of  the  world.  The 
angels  will  come  out  and  separate  the  wicked 
from  among  the  good  and  throw  them  into  the 
furnace  of  fire. 

There  will  be  the  weeping  and  gnashing  of 
teeth. 

Have  you  understood  all  these  things 
They  say  to  him,  Yes.'' 


S.  Matth.       deepening  hostility.  rq 
13:52. 

He  said  to  them  : 
So  every  Scribe  who  has  been  made  a  disciple 
to  the  Kingdom  of  Heaven,  is  Hke  a  man  who  is  a 
householder  who  brings  out  of  his  treasure  things 
new  and  old." 

When  Jesus  had  finished  these  illustrations  he 
left  there.  And  coming  into  his  own  country  he 
taught  them  in  their  synagogue  so  they  were 
astonished,  and  said  : 

Where  did  this  man  get  this  wisdom  and  the 
power  to  do  these  great  things?  Is  not  this  the 
carpenter's  son?  Is  not  his  mother  called 
Mary,  and  his  brothers  James  and  Joseph  and 
Simon  and  Judah?  and  his  sisters,  are  they  not 
all  with  us?  Where  then  did  this  man  get  all 
these  things  ?  " 

They  were  offended  at  him.  But  Jesus  said  to 
them : 

A  prophet  is  not  without  honor,  except  in  his 
own  country  and  in  his  own  house." 

And  he  did  not  do  many  great  things  there 
because  of  their  unbelief. 

At  that  time  Prince  Herod  heard  the  report  of 
Jesus,  and  said  to  his  attendants : 

*^This  is  John  the  Purifier.    He  is  risen  from 


6o  THE  ANOINTED  KING.  S.  Matth. 

14  :  2. 

the  dead  and  so  these  powers  are  working  in 
him." 

For  Herod  had  laid  hold  of  John  and  bound  him 
and  put  him  in  prison  for  the  sake  of  Herodias, 
his  brother  Philip's  wife,  for  John  said  to  him  : 

It  is  not  right  for  you  to  have  her."  And  when 
he  would  have  put  him  to  death  he  was  afraid  of  the 
crowd,  because  they  considered  him  as  a  prophet. 

But  when  Herod's  birthday  came  the  daughter 
of  Herodias  danced  among  them  and  pleased 
Herod  and  for  this  reason  he  promised  with  an 
oath  to  give  her  whatever  she  should  ask.  And 
she,  led  on  by  her  mother,  said :  * '  Give  me  here 
on  a  dish  the  head  of  John  the  Purifier." 

The  King  was  sorry.  But  for  the  sake  of  his 
oath  and  of  those  at  table  with  him  he  com- 
manded it  to  be  given,  and  he  sent  and  beheaded 
John  in  the  prison  :  and  his  head  was  brought  on 
a  dish  and  given  to  the  young  girl,  and  she  brought 
it  to  her  mother. 

His  disciples  came  and  took  up  the  body  and 
buried  him,  and  went  and  told  Jesus. 

Now  when  Jesus  heard  it  he  went  from  there  • 
in  a  boat  to  a  lonely  place  apart.    And  when 
the  crowds  heard,  they  followed  him  on  foot  from 
the  towns.    And  he  came  out  and  saw  a  great 
crowd  and  he  pitied  them  and  cured  their  sick. 


s.  matth.    deepening  hostility,  6i 

14  :  15. 

And  when  evening  had  come  the  disciples  came  to 
him  and  said  : 

^^The  place  is  lonely,  and  the  time  is  already 
past,  send  the  crowds  away  so  that  they  may  go 
into  the  villages  and  buy  themselves  food." 

But  Jesus  said  to  them  : 
They  do  not  need  to  go  away.    You  give 
them  something  to  eat.'' 

^'  We  have  here  but  five  loaves  and  two  fish." 
Bring  them  here  to  me/' 

He  directed  the  crowds  to  sit  down  on  the 
grass,  and  he  took  the  five  loaves  and  the  two 
fish,  and  looking  up  to  heaven  he  blessed  God  and 
broke  and  gave  the  loaves  to  the  disciples  and 
the  disciples  to  the  crowds. 

They  all  ate  and  were  filled,  and  they  took  up 
what  remained  over  of  the  broken  pieces  twelve 
baskets  full. 

Those  who  ate  were  about  five  thousand  men, 
beside  women  and  children. 

He  at  once  urged  his  disciples  to  get  into  a 
boat  and  to  go  before  him  to  the  other  side,  till 
he  should  send  the  crowds  away.  And  after  he 
had  sent  them  away  he  went  up  into  the  moun- 
tain apart  to  pray.  And  when  evening  had 
come,  he  was  there  alone.  But  the  boat  was 
now  in  the  middle  of  the  sea,  distressed  by  the 


62  THE  ANOINTED  KING,        S.  Matth. 

14  :  24. 

waves,  for  the  wind  was  against  her.  And  about 
daybreak  he  came  to  them,  walking  on  the  sea. 

When  the  disciples  saw  him  walking  on  the 
sea,  they  were  troubled,  and  said  : 

It  is  a  ghost!  "  and  they  cried  out  for  fear. 

But  Jesus  at  once  spoke  to  them  : 
Courage!    It  is  I.    Do  not  be  afraid.'' 

"  Lord,  if  it  is  you,"  Peter  answered  him,  "  bid 
me  come  to  you  on  the  waters." 

"  Come,"  he  said,  and  Peter  went  down  from 
the  boat  and  began  to  walk  on  the  waters  to  go  to 
Jesus. 

But  when  he  saw  the  wind  he  was  afraid,  and 
began  to  sink,  and  cried  out : 
Lord,  save  me  !  " 

Jesus  at  once  stretched  out  his  hand  and  took 
hold  of  him : 

O  you  of  Httle  faith  !  "  he  said.  Why  did 
you  doubt?  " 

When  they  had  got  up  into  the  boat  the  wind 
ceased.  And  those  who  were  in  the  boat  wor- 
shipped him  and  said : 

You  are  indeed  the  Son  of  God.'* 

When  they  had  crossed  over  they  came  to  the 
land  at  Gennesaret.  And  when  the  men  of  that 
place  recognized  him  they  sent  out  into  the 
whole  of  that  region  and  brought  to  him  all  the 
sick,    and   they  begged   him  to   let  them  but 


s.  matth.             the  crisis.  6^ 

14:36.  ^ 

touch  the  border  of  his  garment :  and  as  many 
as  touched  were  cured. 


Then  Pharisees  and  scribes  come  to  Jesus 
from  Jerusalem  and  say  : 

Why  do  your  disciples  act  contrary  to  the 
tradition  of  the  elders  ?  For  they  do  not  wash 
their  hands  when  they  eat," 

Why  do  you  also  act  contrary  to  the  com- 
mand of  God  because  of  your  tradition  ?  "  he 
answered  them. 
"  For  God  said  : 

Honor  thy  father  and  thy  mother, 

and, 

He  that  speaketh  evil  of  father  or  mother, 
Let  him  surely  die. 
But  you  say  : 
Whoever  shall  say  to  his  father  or  his  mother : 
That  with  which  you  might  have  been  profited 

by  me 
Is  given  to  God, 
He  shall  not  honor  his  father. 
And  you  have  made  the  word  of  God  of  no 

account  because  of  your  tradition. 
You  hypocrites  !  well  did  Isaiah  prophesy  of  you  : 
This  people  honoreth  me  with  their  lips 

But  their  heart  is  far  from  me. 
But  in  vain  do  they  worship  me, 

Teaching  doctrines  that  are  the  precepts  of  men." 


64  THE  ANOINTED  KING.       S.  Matth. 

15  :  10. 

He  called  the  crowd  to  him  and  said  to  them  : 
Hear  and  understand  : 

Not  what  goes  into  the  mouth 

Defiles  the  man, 
But  what  comes  out  of  the  mouth, 
This  defiles  the  man.'' 

The  disciples  then  came  to  him,  and  said : 
*'Do  you  know  the  Pharisees  were  offended 
when  they  heard  this  saying?" 

"  Every  plant  which  my  Father  did  not  plant," 
he  answered,  ''will  be  rooted  up.    Let  them 
alone.    They  are   blind   guides.    And  if  the 
blind  guides  the  blind,  both  will  fall  into  a  pit." 
Explain  to  us  the  illustration/'  Peter  said  to 

him. 

And  he  said  : 
Are  you  also  even  yet  without  understanding? 
Do  you  not  see  that 

Whatever  goes  into  the  mouth 
Passes  into  the  belly 

And  is  thrown  out  into  the  sewer  ? 
But  the  things  which  proceed  from  the  mouth 
Come  out  of  the  heart. 

They  defile  the  man. 
For  out  of  the  heart  come 
Bad  thoughts, 
Murders, 


s.matth.  the  crisis.  6 

15  :  19. 

Adulteries, 

Fornications, 

Thefts, 

False  witnessings, 
Blasphemies, 
These  are  the  things  which  defile  the  man. 
But  to  eat  with  unwashed  hands 
Does  not  defile  the  man. 


Jesus  left  there  and  w^ent  into  the  parts  of 
Tyre  and  Sidon.  And  a  Canaanitish  woman 
came  out  from  those  parts  and  cried  : 

"  Take  pity  on  me,  O  Lord,  Son  of  David  ! 
my  daughter  is  badly  possessed  with  a  demon." 

But  he  did  not  answer  her  a  word,  and  his  dis- 
ciples came  and  begged  him,  and  said  : 

Send  her  away,  for  she  is  crying  after  us. " 
I  was  not  sent  but  to  the  lost  sheep  of  the 
house  of  Israel, he  said. 

But  she  came  and  worshipped  him,  and  said  : 

"  Lord  help  me." 

"  It  is  not  right  to  take  the  children's  food 
and  throw  it  to  the  little  dogs." 

Yes,  Lord,  for  even  the  little  dogs  feed  on 
the  crumbs  which  fall  from  their  master's 
table.'^ 

O  woman,  great  is  yo.ur  faith.    Let  it  be  done 
to  you  just  as  you  wish.'' 
5 


66  THE  ANOINTED  KING,       S.  Matth. 

15  :  28. 

Her  daughter  was  cured  from  that  hour, 

Jesus  left  there  and  came  near  the  sea  of  Gal- 
ilee, and  he  went  up  into  the  mountain  and  sat 
there.  And  great  crowds  came  to  him  with  the 
lame,  maimed,  blind,  mute,  and  many  others, 
and  they  put  them  down  at  his  feet,  and  he  cured 
them  ;  so  that  the  crowd  wondered  when  they 
saw  the  mute  speaking,  the  lame  walking  about, 
and  the  blind  seeing ;  and  they  praised  the  God 
of  Israel. 

Jesus  called  his  disciples  to  him  : 
I  pity  the  crowd,"  he  said,  "  because  they 
have  been  with  me  now  three  days  and  have  noth- 
ing to  eat.    And  I  do  not  want  to  send  them 
away  fasting  lest  they  faint  on  the  road." 

Where  could  we  get  enough  loaves  in  a  lonely 
place  like  this  to  fill  such  a  great  crowd  ?  " 
How  many  loaves  have  you  ?  " 
Seven,  and  a  few  small  fish." 

He  passed  the  word  along  to  the  crowd  to  sit 
down  on  the  ground.  Then  he  took  the  seven 
loaves  and  the  fish  and  gave  thanks  and  broke, 
and  gave  to  the  disciples,  and  the  disciples  to  the 
crowds. 

They  all  ate  and  were  filled,  and  they  took  up 
what  remained  over  of  the  broken  pieces,  seven 
hampers  full.  And  those  who  ate  were  four  thou- 
sand men  beside  women  and  children. 


s.  matth.  the  crisis.  67 

15  :  39-  ' 

He  sent  the  crowds  away,  got  into  the  boat,  and 
came  into  the  parts  of  Magadan. 


The  Pharisees  and  Sadducees  came  and  tempted 
him  and  asked  him  to  show  them  a  sign  from 
heaven. 

But  he  answered  and  said  to  them  : 
When  it  is  evening  you  say,  It  will  be  fair 
weather,  for  the  sky  is  red.    And  in  the  morning, 
It  will  be  bad  weather  to-day,  for  the  sky  is  red 
and  cloudy. 

You  learn  how  to  read  the  face  of  the  sky, 
but  you  cannot  read  the  signs  of  the  times. 

A  wicked  and  faithless  generation  is  seeking 
after  a  sign,  and  there  will  no  sign  be  given  it, 
but  the  sign  of  Jonah." 

He  left  them  and  went  away. 

The  disciples  came  to  the  other  side  and  forgot 
to  take  any  bread.    And  Jesus  said  to  them  : 

^^Take  care  and  beware  of  the  leaven  of  the 
Pharisees  and  Sadducees." 

They  began  to  discuss  among  themselves  the 
fact  that  they  had  brought  no  bread. 

And  Jesus  seeing  it,  said  : 

you  of  little  faith  !    Why  are  you  discuss- 


68  THE  ANOINTED  KING.       S.  Matth. 

i6  :  8 

ing  among  yourselves  because  you  have  no  bread  ? 
Do  you  not  yet  see,  nor  remember  the  five  loaves 
of  the  five  thousand  and  how  many  baskets  you 
took  up  ?  Nor  the  seven  loaves  of  the  four  thou- 
sand, and  how  many  hampers  you  took  up  ?  How 
is  it  you  do  not  see  that  I  did  not  speak  to  you 
about  bread  ?  Bat  meant  for  you  to  beware  of  the 
leaven  of  the  Pharisees  and  Sadducees." 

Then  they  understood  that  he  told  them  to  be- 
ware, not  of  the  leaven  of  bread,  but  of  the  teach- 
ing of  the  Pharisees  and  Sadducees. 

Now  when  Jesus  came  into  the  parts  of  Caesarea 
Philippi  he  asked  his  disciples : 

Who  do  they  say  the  Son  of  man  is  ? 
*^Some  say,  John  the  Baptist;  some,  Elijah; 
and  others,  Jeremiah  or  one  of  the  prophets." 
^'  But  you,  who  do  you  say  I  am?  " 
You  are  the  Christ,  the  Son  of  the  living 
God." 

It  was  Peter  who  answered. 
And  Jesus  answered  him  : 

Blessed  are  you,  Simon  son  of  John,  for  it  was 
not  flesh  and  blood  that  revealed  it  to  you,  but  my 
Father  in  Heaven ;  and  I  also  say  to  you,  that 
you  are  Peter,  and  on  this  rock  I  will  build  my 
Church ;  and  the  powers  of  death  shall  not  prevail 
over  it. 


s.  matth.  the  crisis,  6q 

i6  ;  19.  ^ 

I  will  give  you  the  keys  of  the  Kingdom  of 
Heaven,  and 

Whatever  you  declare  to  be  wrong  on  earth, 

Will  be  considered  so  in  heaven. 
Whatever  you  declare  to  be  right  on  earth, 
Will  be  considered  so  in  heaven. 

Then  he  charged  the  disciples  not  to  tell  any 
one  he  was  the  Christ. 


From  that  time  Jesus  began  to  show  to  his 
disciples  how  he  must  go  to  Jerusalem  and  en- 
dure much  suffering  from  the  elders  and  chief 
priests  and  scribes,  be  killed,  and  the  third  day  be 
raised  up. 

Peter  took  him  and  began  to  rebuke  him  : 
^^Let  it  be  far  from  you.  Lord.    This  shall 
never  happen  to  you." 

But  he  turned  and  said  to  Peter : 
**Get  behind  me,  Satan  1    You  are  a  stumbhng 
stone  to  me.    For  you  are  not  regarding  the  things 
of  God,  but  the  things  of  men." 
Jesus  then  said  to  his  disciples  : 
If  any  one  wishes  to  come  after  me, 
Let  him  deny  himself,  take  up  his  cross, 
And  follow  me. 


70  THE  ANOINTED  KING.        S.  Matth. 

'  16  :  25. 

For  whoever  wants  to  save  his  hfe 

Will  lose  it. 
Whoever  shall  lose  his  life,  for  my  sake, 

Will  find  it. 
For  what  shall  a  man  be  profited 
If  he  shall  gain  the  whole  world, 

And  forfeit  his  life? 
Or  what  shall  a  man  give 

In  exchange  for  his  life? 
For  the  Son  of  man  will  come 

In  the  glory  of  his  Father 

With  his  angels. 

And  then  will  he  render  to  every  man 
According  to  his  deeds. 
To  tell  you  the  truth  : 

There  are  some  of  those  standing  here, 
Who  will  most  surely  not  die. 
Till  they  see  the  Son  of  man 
Coming  in  his  Kingdom.'* 

After  six  days  Jesus  takes  with  him  Peter  and 
James  and  John  his  brother,  and  brings  them  up 
into  a  high  mountain  apart. 

And  he  was  transformed  before  them,  and  his 
face  shone  like  the  sun  and  his  garments  became 
white  as  the  light.  And  there  appeared  to  them 
Moses  and  Elijah,  talking  with  him. 

*^Lord,"  Peter  said  to  Jesus,  '^it  is  good  for  us 


s.  matth.    the  shado  w  of  be  a  TH.  7 1 

17  :  4.  ' 

to  be  here.  If  you  wish  I  will  make  here  three 
booths,  one  for  you  and  one  for  Moses  and  one 
for  Elijah." 

While  he  was  still  speaking  a  bright  cloud  over- 
shadowed them  and  a  voice  came  out  of  the  cloud  : 
This  is  my  beloved  Son. 
In  him  I  am  well  pleased. 
Hear  him." 

When  the  disciples  heard  it  they  fell  on  their 
faces  and  were  very  much  afraid. 

Jesus  came  and  touched  them,  and  said  : 

"  Get  up.    Do  not  be  afraid." 

And  raising  their  eyes  they  saw  no  one  except 
Jesus  himself  alone.  And  as  they  were  coming 
down  from  the  mountain,  Jesus  commanded  them, 
and  said  : 

"  Do  not  tell  the  vision  to  any  one  till  the  Son 
of  man  has  risen  from  the  dead." 

"  Why  then  do  the  scribes  say  Elijah  must  first 
come  ? "  his  disciples  asked  him. 

"  Elijah  is  indeed  coming  and  will  restore 
everything.  But  I  tell  you  Elijah  has  already 
come,  and  they  did  not  recognize  him,  but  did 
to  him  whatever  they  wished.  And  the  Son  of 
man  is  about  to  suffer  in  the  same  way  at  their 
hands." 

Then  the  disciples  understood  he  was  speaking 
to  them  about  John  the  Purifier. 


72  THE  ANOINTED  KING.      S.  Matth. 

17  :  14. 

When  they  had  come  to  the  crowd,  a  man  came 
and  knelt  to  him  and  said  : 

Lord  take  pity  on  my  son,  for  he  is  epileptic 
and  is  sick.  For  he  often  falls  into  the  fire  and 
often  into  the  water,  and  I  brought  him  to  your 
disciples,  and  they  could  not  cure  him." 

O  faithless  and  perverse  generation,"  said 
Jesus.  How  long  must  I  be  with  you  ?  How 
long  must  I  bear  with  you  1  Bring  him  here  to 
me.*' 

Jesus  rebuked  him  and  the  demon  went  out  of 
him  ;  and  the  boy  was  cured  from  that  hour. 

Then  the  disciples  came  to  Jesus  apart,  and 
said  : 

Why  could  not  we  drive  it  out  ?  " 
"  Because  of  your  little  faith.  For  to  tell  you 
the  truth,  if  you  have  faith  like  a  grain  of  mus- 
tard seed,  you  will  say  to  this  mountain,  Move 
from  here,  there,  and  it  will  remove,  and  nothing 
will  be  impossible  to  you." 


While  they  were  gathering  themselves  together 
in  Galilee  Jesus  said  to  them  : 

*^The  Son  of  man  will  be  given  into  the  hands 
of  men.  They  will  kill  him,  and  the  third  day  he 
will  be  raised  up." 


s.  matth.     the  shadow  of  death.  7^ 
17^23. 

They  were  exceedingly  sorry. 

When  they  had  come  to  Capernaum,  the  col- 
lectors of  the  two  dollar  Temple  tribute  came  to 
Peter,  and  said  : 

Does  not  your  master  pay  the  two  dollars?  " 
Yes,''  he  said. 
And  when  he  came  into  the  house  Jesus  was  the 
first  to  speak  to  him,  and  said  : 

^^What  do  you  think,  Simon?    The  kings  of 
the  earth,  from  whom  do  they  take  toll  or  tribute  ? 
From  their  sons  or  from  strangers?" 
From  strangers." 

Surely  then  the  sons  are  free.  But  lest  we 
offend  them,  go  to  the  sea  and  cast  a  hook  and 
take  up  the  fish  that  first  comes  up,  and  when  you 
have  opened  its  mouth  you  will  find  a  coin  of  the 
value  of  four  dollars.  Take  that  and  give  to  them 
for  me  and  you." 

At  that  time  the  disciples  came  to  Jesus,  and 
said  : 

^^Who  then  is  greatest  in  the  Kingdom  of 
heaven  ?  ' ' 

He  called  to  him  a  little  child  and  set  him 
among  them,  and  said  : 
^^To  tell  you  the  truth  : 
If  you  do  not  turn 


THE  ANOINTED  KING.        S.  Matth. 

18:3. 

And  become  like  little  children, 
You  will  never  enter 
The  Kingdom  of  Heaven. 
So  whoever  shall  humble  himself 
Like  this  little  child, 
The  same  is  the  greatest 
In  the  Kingdom  of  Heaven. 

Whoever  shall  receive 

One  such  little  child, 

In  my  name 
Receives  me. 
But  whoever  shall  offend 

One  of  these  little  ones 

Who  believe  in  me, 
It  is  good  for  him 

That  a  great  millstone 

Should  be  hung  about  his  neck, 

And  he  should  be  sunk 

In  the  depth  of  the  sea. 

Woe  to  the  world  because  of  offences  ! 

For  offences  must  come. 
But  woe  to  that  man 

Through  whom  the  offence  comes  ! 

If  your  hand  or  your  foot  is  a  hindrance  to 
you, 
Cut  it  off. 
Throw  it  from  you. 


s.  matth.   the  shadow  of  dea  th. 

iS  :8. 

It  is  good  for  you, 

To  go  into  life  maimed  or  lame, 
Rather  than  with  two  hands  or  two  feet 
To  be  thrown  into  the  eternal  fire. 

If  your  eye  is  a  hindrance  to  you, 

Pick  it  out, 

Throw  it  from  you. 
It  is  good  for  you 

To  go  into  life  one-eyed, 
Rather  than  with  two  eyes 
To  be  thrown  into  the  gehenna  of  fire. 

See  that  you  do  not  despise 
One  of  these  little  ones. 

For  1  tell  you  that  in  heaven 

Their  angels  are  always  looking  at 
The  face  of  my  Father  in  Heaven. 

What  do  you  think  ? 

If  a  man  has  a  hundred  sheep, 
And  one  of  them  has  gone  astray, 
Does  he  not  leave  the  ninety- nine 
On  the  mountains, 
And  go  and  seek  the  one  astray  ? 
And  if  he  happens  to  find  it, 
To  tell  you  the  truth, 
He  rejoices  over  it 


THE  ANOINTED  KING,        S.  Matth. 

18  :  13. 

More  than  over  the  ninety-nine 
Which  have  not  gone  astray. 
In  the  same  way, 

It  is  not  the  wish  of  my  Father  in  Heaven 
That  one  of  these  little  ones  should  perish. 

If  your  brother  wrongs  you, 

Go  show^  him  his  fault 

Between  you  and  him  alone. 
If  he  listens  to  you, 

You  have  won  your  brother. 
But  if  he  does  not  listen  to  you, 

Take  with  you  one  or  two  more, 

That  at  the  mouth  of  two  witnesses  or  three 

Every  word  may  be  established. 
If  he  refuses  to  hear  them 

Tell  it  to  the  Church. 
If  he  refuses  to  hear  the  Church,  also, 

Let  him  be  to  you  as  the  heathen 

And  the  saloon-keeper. 

To  tell  you  the  truth  : 

Whatever  you  declare  to  be  wrong  on  earth, 

Will  be  considered  so  in  heaven. 
Whatever  you  declare  to  be  right  on  earth, 
Will  be  considered  so  in  heaven. 
Again  to  tell  you  the  truth  : 

If  two  of  you  shall  agree  on  earth 


S.  Matth.     the  shadow  of  DEA  TH,  7  7 

i8  :  19.  '  ' 

On  anything  they  will  ask 

It  will  be  done  for  them 

By  my  Father  in  Heaven. 
For  where  two  or  three 
Are  gathered  together  in  my  name. 

There  am  I  in  the  midst  of  them. 

Then  Peter  came  and  said  to  him  : 
"  Lord,  how  often  am  I  to  forgive  my  brother 
when  he  wrongs  me  ?    Seven  times  ?  " 

I  do  not  tell  you,  Seven  times,  but,  Seventy 
times  seven,''  Jesus  said  to  him.  "  So  the  King- 
dom of  Heaven  is  compared  to  a  certain  king 
who  wanted  to  have  a  settlement  with  his  slaves  : 
and  when  he  had  begun  the  settlement,  one  was 
brought  to  him  who  owed  him  fifty  million  dol- 
lars. But  since  he  had  not  the  means  to  pay, 
the  master  ordered  him  to  be  sold  and  his  wife 
and  children,  and  all  he  had,  and  payment  to  be 
made. 

So  the  slave  fell  down  at  his  feet  and  said: 
Have  patience  with  me  and  I  will  pay  you 
all. 

The  master  of  that  slave  took  pity  on  him  and 
released  him,  and  let  his  debt  go. 

But  that  slave  went  out  and  found  one  of  his 
fellow-slaves  who  owed  him  a  hundred  dollars, 


78  THE  ANOINTED  KING,         S.  Matth. 

'  18:28. 

and  he  seized  him  and  kept  choking  him,  and 

said  : 

Pay  what  you  owe. 

So  his  fellow-slave  fell  down  and  kept  begging 
him  : 

Have  patience  with  me  and  I  will  pay  you. 

He  would  not,  but  went  and  threw  him  into 
prison  till  he  should  pay  what  was  due. 

So  when  his  fellow-slaves  saw  what  was  done 
they  were  exceedingly  sorry,  and  came  and  told 
their  master  all  that  was  done. 

Then  his  master  called  him  to  him  : 

You  wicked  slave,  he  said,  I  let  all  that  debt  of 
yours  go,  because  you  begged  me.  Should  not 
you  also  have  taken  pity  on  your  fellow-slave,  just 
as  I  took  pity  on  you  ? 

His  master  was  angry  and  handed  him  over  to 
the  tormentors  till  he  should  pay  all  that  was  due. 

Just  in  the  same  way  will  my  heavenly  Father 
treat  you,  if  each  one  of  you  does  not  put  away  your 
brother's  offences  from  the  bottom  of  your  heart." 

When  Jesus  had  finished  these  words  he  went 
from  Galilee  and  came  into  the  parts  of  Judaea 
beyond  Jordan.  And  great  crowds  followed  him 
and  he  cured  them  there. 

Some  Pharisees  came  and  tempted  him  and 
said : 


S.  Matth.      the  shadow  of  death.  7q 
19:3. 

''Is  it  right  for  a  man  to  put  away  his  wife  for 
every  cause  ?  ' ' 

''Have  you  not  read,"  he  answered,  "that  he 
who  created  them  from  the  beginning,  made  them 
male  and  female  and  said  : 

For  this  cause  shall  a  man  leave  his  father  and  mother, 
And  shall  cleave  to  his  wife, 
And  the  two  shall  become  one  flesh  ? 

So  they  are  no  longer  two,  but  one  flesh.  So  what 
God  has  joined  together,  let  no  man  put  asun- 
der." 

"  Why  then  did  Moses  command  to  give  her  a 
bill  of  divorce,  and  to  put  her  away  t  " 

"  Moses  for  the  hardness  of  your  heart  allowed 
you  to  put  away  your  wives,  but  from  the  begin- 
ning it  has  not  been  so.  And  I  tell  you.  Who- 
ever shall  put  away  his  wife  except  for  fornica- 
tion, and  shall  marry  another,  commits  adultery." 

"  If  the  case  of  the  man  is  so  with  his  wife," 
his  disciples  say  to  him,  "it  is  not  good  to 
marry.'' 

"  Not  all  can  receive  this  saying  but  those  to 
whom  it  is  given.  For  there  are  eunuchs  who 
were  so  born  from  their  mother's  womb.  There 
are  eunuchs  who  were  made  eunuchs  by  men. 
And  there  are  eunuchs  who  made  themselves 
eunuchs  for  the  Kingdom  of  Heaven's  sake. 

He  who  is  able  to  receive  it,  let  him  receive  it." 


8o  THE  ANOINTED  KING.       S.  Matth. 

19  :  13. 

Then  little  children  were  brought  to  him  so  that 
he  might  lay  his  hands  on  them  and  pray,  and  his 
disciples  rebuked  them. 

But  Jesus  said  : 
Let  the  little  children  come  to  me  and  do  not 
try  to  stop  them,  for  of  such  is  the  Kingdom  of 
Heaven." 

He  laid  his  hands  on  them  and  went  away. 

Some  one  came  to  him  and  said  : 
Master,  what  generous  thing  shall  I  do  so  that 
I  may  have  eternal  life  ?  ' ' 

"  Why  do  you  ask  me  about  the  generous  ?  "  he 
said  to  him.     "  There  is  but  One  who  is  generous. 
But  if  you  want  to  go  into  life,  keep  the  com- 
mandments." 
Which?" 

"  Thou  Shalt  not  kill, 
Thou  shalt  not  commit  adultery. 
Thou  shalt  not  steal. 
Thou  shalt  not  bear  false  witness. 
Honor  thy  father  and  thy  mother. 

And, 

Thou  shalt  love  thy  neighbor  as  thyself." 

"  All  these  have  I  kept,"  the  young  man  said  to 
him.       What  do  I  still  lack?  " 

'^If  you  want  to  be  perfect,  go  sell  what  you 
have  and  give  to  the  poor,  and  you  will  have 
treasure  in  Heaven,  and  come  follow  me." 


S.  Matth.     the  shadow  of  DBA  TH.  8 1 

19  :  22. 

But  when  the  young  man  heard  this  saying  he 
went  away  sad.    For  he  was  very  rich. 

"To  teil  you  the  truth,"  Jesus  said  to  his  dis- 
ciples, "  it  is  hard  for  a  rich  man  to  enter  the  King- 
dom of  Heaven.  And  again  I  tell  you,  It  is  easier 
for  a  camel  to  go  through  a  needle's  eye  than  for 
a  rich  man  to  go  into  the  Kingdom  of  God." 

When  the  disciples  heard  it  they  were  exceed- 
ingly astonished,  and  said  : 

"  Who,  then,  can  be  saved  " 

"With  men  this  is  impossible,"  said  Jesus,  as 
he  looked  on  them,  "  but  with  God  everything  is 
possible." 

^^See!  we  have  left  everything  and  followed 
you,"  Peter  then  answered  and  said  to  him; 
**what,  then,  shall  we  have?" 

^'To  tell  you  the  truth,"  Jesus  said  to  them, 
you  who  have  followed  me,  in  the  new  birth  of 
the  creation,  when  the  Son  of  man  sliall  sit  on  the 
throne  of  his  glory,  you  also  shall  sit  on  twelve 
thrones  judging  the  twelve  tribes  of  Israel. 
And  every  one  who  has  left 
Houses, 
Brothers, 
Sisters, 
Father, 
Mother, 
Children, 


82  THE  ANOINTED  KING,       S.  Matth. 

19  :  29, 

Or  lands, 

For  my  name's  sake, 

Will  receive  a  hundredfold. 
And  will  inherit  eternal  life. 

But  many  will  be  last  who  are  first, 
And  first  who  are  last. 

But  the  Kingdom  of  Heaven  is  like  an  em- 
ployer, who  went  out  early  in  the  morning  to  hire 
laborers  for  his  vineyard.  And  when  he  had 
agreed  with  the  laborers  for  a  dollar  a  day  he 
sent  them  into  his  vineyard. 

He  went  out  about  nine  o'clock,  and  saw 
others  standing  idle  in  the  public  square. 

You  also  go  into  the  vineyard,  he  said  to  them, 
and  whatever  is  right  I  will  give  you. 

They  went. 

He  went  out  again  about  twelve  and  three 
o'clock  and  did  the  same.  And  about  five 
o'clock  he  went  out  and  found  others  standing, 
and  said  to  them  : 

Why  are  you  standing  here  all  the  day  idle.'* 

Because  no  one  has  hired  us. 

You  also  go  into  the  vineyard. 

When  evening  had  come  the  owner  of  the  vine- 
yard said  to  his  foreman  : 

Call  the  laborers  and  pay  them  their  wages,  be- 
ginning with  the  last  and  ending  with  the  first. 


s.  matth.    the  shadow  of  death.  83 

20  :  9. 

So  when  they  came  who  were  hired  about  five 
o'clock  each  one  received  a  dollar. 

When  the  first  came,  they  supposed  they  would 
receive  more,  and  they,  too,  received,  each  man  a 
dollar,  and  when  they  received  it  they  began  to 
grumble  at  their  employer,  and  said  : 

These  last  have  spent  but  one  hour,  and  you 
have  made  them  equal  to  us  who  have  borne  the 
burden  of  the  day  and  the  scorching  heat. 

Friend,  he  answered  and  said  to  one  of  them, 
I  am  not  doing  you  any  wrong.  Did  you  not 
agree  with  me  for  a  dollar  ?  Take  what  is  yours 
and  go.  But  I  want  to  give  to  this  last  just  as 
to  you.  Is  it  not  right  for  me  to  do  what  I  wish 
with  my  own  ?  Or  are  you  envious  because  I  am 
generous  ? 

In  this  way  the  last  will  be  first  and  the  first 
last.'' 


As  Jesus  was  going  up  to  Jerusalem  he  took 
the  twelve  disciples  apart,  and  on  the  road  he  said 
to  them  : 

Listen!  we  are  going  up  to  Jerusalem,  and 
the  Son  of  man  will  be  handed  over  to  the  chief 
priests  and  scribes;  and  they  will  condemn  him 
to  death,  and  will  hand  him  over  to  the  heathen  to 


84  THE  ANOINTED  KING.         S.  Matth. 

20  ;  ig. 

mock  and  to  beat  and  to  crucify,  and  the  third 
day  he  will  be  raised  up.'' 

The  mother  of  the  sons  of  Zebedee  with  her 
two  sons  came  to  him,  bowed  down  to  him,  and 
asked  something  from  him. 

''What  do  you  want  ?  "  he  said  to  her. 
Say  that  these  my  two  sons  may  sit^  one  on 
your  right,  and  one  on  your  left,  in  your  king- 
dom." 

You  do  not  know  what  you  are  asking.  Can 
you  drink  the  cup  I  am  about  to  drink  ?  " 
We  can." 

My  cup  will  you  drink.  But  to  sit  on  my 
right  and  on  my  left  is  not  mine  to  give.  But  it 
is  for  those  for  whom  it  has  been  prepared  by 
my  Father." 

When  the  ten  heard  they  were  indignant  about 
the  two  brothers.  But  Jesus  called  them  and 
said  : 

"You  know  that  the  rulers  of  the  heathen  lord 
it  over  them  and  those  who  are  great  exercise 
imperious  dominion  over  them.  It  must  not  be 
thus  among  you.  But  whoever  wants  to  become 
great  among  you  must  be  your  servant,  and  who- 
ever wants  to  be  first  must  be  your  slave ;  just 
as  the  Son  of  man  did  not  come  to  be  served,  but 
to  serve  and  to  give  his  life  a  ransom  for  many." 


s.  matth.    the  shadow  of  dea th,  85 

20  :  2g. 

As  they  were  going  out  of  Jericho,  a  great 
crowd  followed  him. 

Two  blind  men  were  sitting  by  the  road.  And 
when  they  heard  that  Jesus  was  passing  by,  they 
cried  out,  and  said  : 

Lord,  Son  of  David,  take  pity  on  us  ! 

But  the  crowd  told  them  to  be  quiet. 

But  they  cried  out  the  more  : 
Lord,  Son  of  David,  take  pity  on  us  !  " 

Jesus  stopped  and  called  them,  and  said  : 

"  What  do  you  want  me  to  do  for  you  " 

"  Lord,  that  our  eyes  may  be  opened  !  " 

Jesus  pitied  them,  touched  their  eyes,  and  they 
at  once  received  their  sight  and  followed  him. 

When  they  came  near  Jerusalem  and  came  to 
Bethphage,  to  the  mount  of  Olives,  then  Jesus 
sent  i"wo  disciples  and  said  to  them  : 

"  Go  into  the  village  ahead  of  you,  and  you 
will  at  once  find  an  ass  tied  and  a  colt  with  her. 
Untie  them  and  bring  them  to  me.  And  if  any 
one  says  anything  to  you,  say :  The  Lord  needs 
them.    And  he  will  at  once  send  them." 

Now  this  has  happened  to  fulfil  the  saying  of 
the  prophet : 

Tell  ye  the  daughter  of  Zion  : 
Behold  thy  King  cometh  to  thee, 
Meek  and  sitting  on  an  ass, 
And  on  a  colt  the  foal  of  an  ass." 


86  THE  ANOINTED  KING.        S.  Matth. 

21  :  6. 

The  disciples  went  and  did  just  as  Jesus 
directed  them  and  brought  the  ass  and  the  colt 
and  put  on  them  their  cloaks  and  he  sat  on 
them. 

The  most  of  the  crowd  spread  their  cloaks  in 
the  road,  but  others  cut  down  branches  from  the 
trees  and  spread  them  in  the  road. 

And  the  crowds  going  ahead  of  him  and  those 
following,  kept  shouting : 

"  Hosanna  to  the  Son  of  David  ! 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord ! 
Hosanna  in  the  highest !  " 

When  he  had  come  into  Jerusalem  the  whole 
city  was  stirred,  and  said  : 
Who  is  this?" 

"This  is  the  prophet  Jesus  from  Nazareth  of 
Galilee,"  the  crowds  said. 

Jesus  went  into  the  temple  and  drove  out  all 
those  who  were  selling  and  buying  in  the  temple, 
overthrew  the  tables  of  the  money-changers,  and 
the  seats  of  those  selling  doves,  and  he  said  to 
them: 

"  It  is  written  : 

My  house  shall  be  called  a  house  of  prayer, 
but  you  are  making  it  a  den  of  robbers." 

The  blind  and  the  lame  came  to  him  in  the 
temple  and  he  cured  them. 


s.  matth.    the  shado  w  of  be  a  th.  87 

21  :  15.  ' 

But  when  the  chief  priests  and  the  scribes  saw 
le  wonders  he  did,  and  the  children  crying  in 
he  temple  : 

Hosanna  to  the  Son  of  David ! 
hey  were  indignant  and  said  to  him  : 
Do  you  hear  what  these  are  saying?" 
Yes,"  Jesus  said  to  them.       Did  you  never 
read  : 

Out  of  the  mouths  of  babes  and  sucklings, 
Thou  hast  perfected  praise  ?  " 

He  left  them  and  went  out  of  the  city  to  Beth- 
any, and  lodged  there. 

In  the  morning  as  he  was  going  back  to  the  city 
he  was  hungry.  And  seeing  a  fig-tree  by  the  road 
he  came  to  it  and  found  nothing  on  it  but  leaves, 
and  he  said  to  it : 

"  Nevermore  let  fruit  be  gathered  from  you 
forever." 

The  fig-tree  withered  away  at  once.  And  when 
the  disciples  saw  it  they  wondered,  and  said  : 

^'  How  did  the  fig-tree  wither  away  at  once  ?  " 
To  tell  you  the  truth,"  Jesus  answered  them, 
*'if  you  have  faith  and  do  not  doubt,  not  only 
will  you  do  what  has  just  been  done  to  the  fig- 
tree,  but  even  if  you  shall  say  to  this  mountain, 
Be  taken  up  and  be  thrown  into  the  sea,  it  will 


88  THE'  ANOINTED  KING,         S.  Matth. 

21  :  21. 

happen.  And  everything  whatever  you  shall  ask 
in  prayer  believing  you  will  receive." 

He  went  into  the  temple. 

As  he  was  teaching,  the  chief  priests  and  elders 
of  the  people  came  to  him,  and  said  : 

^'By  what  authority  are  you  doing  these  things? 
And  who  gave  you  this  authority?" 

myself,  will  ask  you  one  thing,"  Jesus  an- 
swered them,  ^^and  if  you  tell  me,  I  also  will  tell 
you  by  what  authority  1  am  doing  these  things. 
The  purification  of  John,  where  was  it  from  ? 
From  heaven,  or  from  men?  " 

They  discussed  among  themselves,  and  said : 

If  we  say,  From  heaven,  he  will  say  to  us,  Why, 
then,  did  you  not  beheve  him?  But  if  we  say, 
From  men, — we  are  afraid  of  the  crowd,  for  all  of 
them  consider  John  as  a  prophet."  So  they  an- 
swered Jesus,  and  said  : 
We  do  not  know." 

^^Nor  do  I  tell  you  by  what  authority  I  am 
doing  these  things.  But  what  do  you  think?  A 
man  had  two  sons.  And  he  came  to  the  first,  and 
sai'd  : 

Son,  go  work  to-day  in  my  vineyard. 
Yes,  sir,  he  answered,  but  he  did  not  go. 
He  came  to  the  other  and  said  to  him  the  same 
thing. 


s.  matth.    the  shadow  of  death  8q 

21  :  30. 

I  will  not,  he  answered,  but  afterwards  he 
changed  his  mind  and  went. 

Which  of  the  two  did  the  will  of  his  father  ?  " 
The  last,"  they  say. 

^^To  tell  you  the  truth,"  Jesus  said  to  them, 
'^the  saloon-keepers  and  the  prostitutes  are  going 
into  the  Kingdom  of  God  before  you.  For  John 
came  to  you  in  the  way  of  your  own  religious 
prejudices  and  you  did  not  believe  him.  But  the 
saloon-keepers  and  the  prostitutes  believed  him. 
And  when  you  saw  it  you  did  not  change  your 
mind  afterwards  so  that  you  might  believe  him. 

Listen  to  another  illustration  : 

There  was  a  man  who  was  an  employer. 

He  planted  a  vineyard,  set  a  hedge  about  it,  dug 
a  winepress  in  it,  built  a  tower,  let  it  out  to  tenants 
and  went  abroad. 

But  when  the  time  for  the  crops  came  near,  he 
sent  his  slaves  to  the  tenants  to  receive  his  crops. 
And  the  tenants  took  his  slaves,  and  beat  one,  and 
killed  another,  and  stoned  another. 

Again  he  sent  other  slaves  more  than  the  first, 
and  they  treated  them  the  same  way. 

At  last  he  sent  his  son  to  them,  and  said  : 

They  will  respect  my  son  : 

But  when  the  tenants  saw  the  son  they  said  to 
each  other  : 


QO  THE  ANOINTED  KING.       S.  Matth. 

^  21  :  38. 

This  is  the  heir.  Come,  let  us  kill  him  and  the 
inheritance  will  be  ours. 

And  they  took  him  and  threw  him  out  of  the 
vineyard  and  killed  him. 

So  when  the  owner  of  the  vineyard  comes  what 
will  he  do  to  those  tenants  ?  " 

^*He  will  miserably  destroy  them/'  they  say  to 
him,  ^^and  give  the  vineyard  out  to  other  tenants, 
who  will  give  him  the  crops  at  the  proper  time." 

^^Have  you  never  read  in  the  scriptures,"  Jesus 
said  to  them, 

"  The  stone  which  the  builders  rejected. 
This  was  made  the  head  of  the  corner, 
This  was  from  the  Lord, 

And  it  was  marvellous  in  our  eyes  ? 

So  I  tell  you,  the  kingdom  of  God  will  be  taken 
from  you  and  will  be  given  to  a  nation  producing 
its  fruits.  And  he  who  falls  on  this  stone  will  be 
broken.  But  on  whomever  it  shall  fall  it  will  scat- 
ter him  as  dust." 

And  when  the  chief  priests  and  the  Pharisees 
heard  his  illustrations,  they  noticed  that  he  was 
speaking  about  them.  And  when  they  tried  to  lay 
hold  on  him  they  were  afraid  of  the  crowds  because 
they  considered  him  to  be  a  prophet. 

Jesus  answered  and  again  spoke  to  them  in 
illustrations  : 


s.  matth.    the  shadow  of  death,  qi 

22  :  2. 

*'The  Kingdom  of  Heaven  is  compared  to  a 
king  who  made  a  marriage-feast  for  his  son.  And 
he  sent  out  his  slaves  to  call  those  who  were  in- 
vited to  the  feast,  and  they  did  not  want  to  come. 
He  again  sent  out  other  slaves,  and  said  : 
Tell  those  who  are  invited,  See,  my  dinner  has 
been  made  ready.  My  oxen  and  my  fatlings  are 
killed,  and  everything  is  ready.  Come  to  the 
feast. 

But  they  made  light  of  it  and  went  away,  one 
to  his  own  farm,  another  to  his  business. 

The  rest  laid  hold  of  his  slaves,  treated  them 
shamefully  and  killed  them. 

But  the  king  was  angry  and  sent  his  armies 
and  destroyed  those  murderers  and  burned  their 
city. 

Then  he  said  to  his  slaves  : 

The  marriage  is  ready,  but  those  who  were 
invited  were  not  worthy.  So  go  to  the  corners 
and  as  many  as  you  shall  find  invite  to  the  feast. 

Those  slaves  went  out  to  the  roads  and  gath- 
ered all  they  found,  both  bad  and  good,  and  the 
wedding  room  was  filled  with  guests. 

But  when  the  king  came  in  to  look  at  the 
guests  he  saw  there  a  man  who  had  no  wedding 
garment  on.    And  he  said  to  him  : 

Friend,  how  did  you  come  in  here  without  a 
wedding  garment  ? 


9  2  THE  ANOINTED  KING,       5.  Matth. 

22  :  12. 

But  he  was  speechless. 

Then  the  king  said  to  the  slaves : 

Bind  him  hand  and  foot  and  throw  him  out  into 
the  outside  darkness.  There  will  be  the  weeping 
and  gnashing  of  teeth.  For  many  are  invited  but 
few  chosen." 

Then  the  Pharisees  went  and  laid  a  plot  to 
catch  him  in  his  talk.  And  they  sent  their  dis- 
ciples with  the  Herodians  to  him  : 

Master,"  they  said,  ^^we  know  you  are  true 
and  are  teaching  the  way  of  God  truly,  and 
you  care  for  no  one,  for  you  do  not  look  at  the 
external  appearance  of  men.  So  tell  us  what 
you  think.  Is  it  right  to  pay  tribute  to  Caesar  or 
not?" 

But  Jesus  noticed  their  wickedness,  and  said  : 
^^Why  are  you  tempting  me,  you  hypocrites? 
Show  me  the  tribute  money." 

They  brought  him  a  Roman  coin. 
Whose  is  this  likeness  and  inscription?" 
Csesar's." 

Then  give  back  what  is  Caesar's  to  Caesar  and 
'  what  is  God's  to  God." 

When  they  heard  this  they  wondered  and  left 
him  and  went  away. 


That  day  the  Sadducees  came  to  him,  those  who 


s.  matth.     the  shadow  of  DEATFI. 

22  :  23. 

say  there  is  no  resurrection,  and  they  asked 
him  : 

"  Master,  Moses  said  : 

If  a  man  die  without  children, 
His  brother  shall  marry  his  wife, 
And  raise  up  seed  to  his  brother. 

Now  there  were  seven  brothers  with  us. 

The  first  married  and  died  and,  not  having  a 
child,  left  his  wife  to  his  brother. 

The  same  thing  happened  with  the  second  also 
and  the  third  to  the  seventh. 

And  last  of  all  the  woman  died. 

So  in  the  resurrection  whose  wife  of  the  seven 
shall  she  be  ?    For  they  all  had  her." 

''You  err,"  Jesus  answered  them,  "because 
you  do  not  know  the  scriptures  nor  the  power  of 
God.  For  in  the  resurrection  they  neither  marry 
nor  are  given  in  marriage,  but  are  like  the  angels 
in  heaven. 

But  about  the  resurrection  of  the  dead  have 
you  not  read  what  was  spoken  to  you  by  God  : 

I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and 
the  God  of  Jacob? 

He  is  not  the  God  of  the  dead  but  of  the  liv- 
ing." 

The  crowds  heard  and  were  astonished  at  his 
teaching. 

But  when  the  Pharisees  heard  that  he  had 


OA  THE  ANOINTED  KING.       S.  Matth. 

^  22  :  34. 

silenced  the  Sadducees,  they  gathered  themselves 
together.  And  one  of  them,  a  lawyer,  tempted 
him  and  asked : 

"  Master,  which  is  the  great  commandment  in 
the  law? 

He  said  to  them  : 

"  Thou  shalt  love  the  Lord  thy  God, 
With  all  thy  heart, 
With  all  thy  soul, 
And  with  all  thy  mind. 

This  is  the  great  and  first  commandment. 
And  another  like  it  is  this  : 

Thou  shalt  love  thy  neighbor  as  thyself. 
On  these  two  commandments  hangs  the  whole 
of  the  law." 

While  the  Pharisees  were  gathered  together 
Jesus  asked  them  : 

'*  What  do  you  think  about  the  Christ  ?  Whose 
son  is  he  ? 
David's." 

How,  then,  does  David  under  the  influence  of 
the  spirit  call  him  Lord,  and  say  : 
The  Lord  said  to  my  Lord  : 
Sit  thou  on  my  right  hand. 
Till  I  put  thine  enemies  under  thy  feet  ? 

and  if  then  David  calls  him  Lord,  how  is  he  his 
son?" 

No  one  could  answer  him  a  word,  and  from 


S.  Matth.     the  shadow  of  death. 
22  :  46. 

that  day  no  one  dared  to  question  him  any 
longer. 

Then  Jesus  talked  to  the  crowds  and  to  the 
disciples  and  said  : 
The  Scribes  and  the  Pharisees 
Sit  in  Moses'  seat. 
So  all  they  tell  you, 
Do  and  keep. 

But  do  not  do  as  they  do, 

For  they  say  and  do  not  do. 
They  bind  heavy  burdens, 
And  put  them  on  men's  shoulders. 
But  they  themselves  do  not  want  to  move 

them 
With  their  finger. 

But  all  their  deeds  they  do 

To  be  looked  at  by  men. 

For  they  make  broad  their  phylacteries. 
And  enlarge  the  borders  of  their  garments. 
They  love  the  chief  places  at  feasts, 
And  the  chief  seats  in  the  synagogue, 
And  the  salutations  in  the  market-places. 
And  to  be  called  by  men,  Rabbi. 

But  do  not  you  be  called,  Rabbi. 

For  you  have  but  one  teacher,  and  all  you  are 
brothers. 

And  do  not  call  any  one  father  on  earth. 


q6  the  anointed  king.        S.  Matth. 

23  :  9. 

For  you  have  but  one  Father  in  heaven. 

And  do  not  be  called  Master. 

For  you  have  but  one  Master,  the  Christ. 
But  he  who  is  greatest  among  you 
Wiil  be  your  servant. 

Whoever  shall  exalt  himself 

Will  be  humbled. 
Whoever  shall  humble  himself 

Will  be  exalted. 

Woe  to  you  Scribes  and  Pharisees,  hypocrites  ! 

For  you  shut  up  the  Kingdom  of  Heaven 
Against  men. 

You  neither  go  in  yourself. 
Nor  do  you  allow  those  entering  to  go  in. 

Woe  to  you  Scribes  and  Pharisees,  hypocrites ! 

For  you  compass  sea  and  land 

To  make  one  proselyte^ 

And  when  he  is  made, 
You  make  him  twofold  more  the  child  of 
gehenna  than  yourselves. 

Woe  to  you,  you  blind  guides  !  who  say  : 


S.  Matth.         the  shadow  of  DEATH  07 
23  :  16.  ^ ' 

Whoever  shall  swear  by  the  temple,  it  is  nothing, 

But  whoever  shall  swear  by  the  gold  of  the 

temple,  he  is  a  debtor. 

You  blind  fools  ! 

Which  is  greater,  the  gold  ? 

Or  the  temple  which  makes  the  gold  sacred  ? 

And  : 

Whoever  shall  swear  by  the  altar,  it  is  nothing, 
But  whoever  shall  swear  by  the  gift  on  it,  he  is 
a  debtor. 

You  blind  fools  ! 
For  which  is  greater,  the  gift, 
Or  the  altar  which  makes  the  gift  sacred  ? 

So  whoever  shall  swear  by  the  altar, 
Swears  by  it  and  by  everything  on  it. 

Whoever  swears  by  the  temple, 

Swears  by  it  and  by  him  who  dwells  in  it. 

Whoever  swears  by  heaven, 

Swears  by  the  throne  of  God  and  by  him  who 
sits  on  it. 

Woe  to  you  Scribes  and  Pharisees^,  hypocrites ! 

For  you  tithe  mint  and  anise  and  cummin, 

And  have  omitted  the  weightier  parts  of  the 

law,  justice,  pity  and  faith. 
But  these  you  ought  to  have  done, 
And  not  to  have  left  the  others  undone. 
7 


oS  THE  ANOINTED  KING.       S.  Matth. 

23  :  24. 

You  blind  guides  ! 
You  strain  out  a  gnat 
And  swallow  a  camel ! 

Woe  to  you  Scribes  and  Pharisees,  hypocrites  \ 

For  you  clean  the  outside  of  the  cup  and  of  the 
dish, 

But  inside  they  are  full  from  extortion  and  ex- 
cess. 

You  blind  Pharisee  ! 
Clean  first  the  inside  of  the  cup  and  of  the 
dish. 

So  that  the  outside  may  be  clean  also. 

Woe  to  you  Scribes  and  Pharisees,  hypocrites  ! 

For  you  are  like  whited  sepulchres  which  out- 
side appear  beautiful, 
But  inside  are  full  of  dead  men's  bones  and 
of  all  uncleanness. 

In  the  same  way  also,  you  outside  appear  to  men 
good. 

But  inside  you  are  full  of  hypocrisy  and  law- 
lessness. 


Woe  to  you  Scribes  and  Pharisees,  hypocrites  ! 


s.  matth.     the  shadow  of  death,  00 

23  :  29.  yy 

For  you  build  the  tombs  of  the  prophets, 
And  decorate  the  graves  of  good  men, 
And  say :  If  we  had  been  in  the  days  of  our 
fathers 

We  should  not  have  shared  with  them  in  the 

blood  of  the  prophets. 
So  you  are  your  own  witnesses 
That  you  are  the  sons  of  those  who  killed  the 

prophets. 

Fill  up  then  the  measure  of  your  fathers. 
You  serpents  !  You  brood  of  vipers  ! 
How   can   you    escape    the   judgment   of  ge- 
henna  ? 

So  I  send  you  prophets, 

And  wise  men,  and  scribes. 
Some  of  them  you  will  kill  and  crucify, 
Some  of  them  you  will  beat  in  your  syna- 
gogues, 

And  persecute  from  city  to  city, 

That  on  you  may  come 

All  the  good  blood  shed  on  the  earth. 
From  the  blood  of  Abel  the  good 
To  the  blood  of  Zachariah  son  of  Barachiah, 
Whom  they  slew  between  the  Holy  Place 

and  the  altar. 
To  tell  you  the  truth  : 

All  these  things  will  come  on  this  generation. 


lOO  THE  ANOINTED  KING.       S.  Matth. 

23  :  37. 

O  Jerusalem  !  Jerusalem  ! 

The  killer  of  the  prophets, 
And  stoner  of  those  sent  to  you. 
How  often  did  I  desire  to  gather  your  chil- 
dren together, 
As  a  hen  gathers  her   chickens  under  her 
wings, 

And  you  were  not  willing. 
Listen,  your  house  is  left  to  you  desolate. 

For   I   tell  you :    You  will   never  see  me 

again 
Till  you  say 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord." 


Jesus  went  out  from  the  temple  and  was  going 
his  way,  and  his  disciples  came  to  him  to  show 
him  the  buildings  of  the  temple.  But  he  answered 
and  said  to  them  : 

Do  you  not  see  all  these  ?  To  tell  you  the 
truth,  There  will  not  be  left  here  one  stone  on 
another  which  will  not  be  thrown  down." 

Now  while  he  was  sitting  on  the  mount  of  Olives, 
his  disciples  came  to  him  privately  and  said  to 
him  : 

"  Tell  us  when  these  things  will  be  and  what 
will  be  the  sign  of  your  coming  and  of  the  end 
of  the  world." 


.  Matth.  the  shadow  of  death,  li 
24  :  4. 

Jesus  answered  and  said  to  them  : 
'  See  that  no  one  deceives  you. 

For  many  will  come  in  my  name, 
And  say,  I  am  the  Christ, 
And  will  deceive  many. 
And  you  will  hear  of  wars  and  rumors 
wars. 

See  that  you  are  not  troubled, 
For  it  must  happen, 
But  the  end  is  not  yet. 
For  nation  will  rise  against  nation 
Kingdom  against  kingdom, 
There  will  be  famines  and  earthquakes 
In  different  places. 
But  all  these  are  the  beginning  of  birth  pangs. 

Then  they  will  hand  you  over  to  tribulation, 
And  will  kill  you. 

You  will  be  hated  by  all  the  nations 
For  my  name's  sake. 

Then  many  will  be  offended. 
They  will  betray  each  other, 
And  will  hate  each  other. 
Many  false  prophets  will  rise, 
And  will  lead  many  astray, 
And  because  lawlessness  abounds. 
The  love  of  the  many  will  grow  cold, 


I02  THE  ANOINTED  KING.        S.  Matth. 

24  :  13. 

But  he  who  endures  to  the  end, 
He  will  be  saved. 

The  good  news  of  the  Kingdom 

Will  be  preached  in  the  whole  world, 
For  a  witness  to  all  the  nations, 

And  then  will  the  end  come. 

So  when  you  see  the  abomination  of  desolation 
Spoken  of  by  Daniel  the  prophet, 
Standing  in  the  Holy  Place, 
(Let  him  who  reads,  understand), 

Then  let  those  in  Judaea 
Flee  to  the  mountains. 

Let  him  who  is  on  the  housetop 

Not  go  down  to  take  his  things  out  of  the 
house. 

And  let  him  who  is  in  the  field 

Not  turn  back  to  take  his  clothes. 

But  woe  to  those  with  child  ! 

To  those  giving  suck  in  those  days  ! 
But  pray  that  your  flight  be  not  in  the  winter, 

Nor  on  the  Sabbath. 
For  then  will  be  great  tribulation 

Such  as  was  not  from  the  beginning  of  the 
world 
Till  this  time, 

Nor  ever  will  be. 


s.  matth.  the  shado  w  of  be  a  TH.  103 

24  :  22. 

And  if  those  days  had  not  been  shortened 
No  flesh  would  have  been  saved. 
But  for  the  sake  of  the  chosen  ones, 

Those  days  will  be  shortened. 

Then  if  any  one  shall  say  to  you : 
See !   here  is  Christ,  or,  There,  do  not  believe 
it. 

For  there  will  rise  false  Christs 
And  false  prophets. 

And  they  will  show  great  signs  and  wonders, 
To  deceive  if  possible  the  very  chosen  ones. 
See,  I  have  told  you  beforehand. 

So  if  they  shall  say  to  you  : 
See,  he  is  in  the  desert ! 

Do  not  go  out. 
See,  he  is  in  the  inner  chambers 

Do  not  believe  it. 
For  just  as  the  lightning  comes   out  of  the 
east. 

And  is  seen  even  to  the  west. 
The  same  way  will  the  coming 

Of  the  Son  of  man  be. 
Wherever  the  carcass  is 

There  will  the  vultures  be  gathered  together. 

But  at  once  after  the  distress  of  those  days, 
The  sun  will  be  darkened, 


I04  THE  ANOINTED  KING.        S.  Matth. 

24  :  29. 

The  moon  will  not  give  her  light, 
The  stars  will  fall  from  heaven, 
And  the  powers  of  heaven  will  be  shaken. 
Then  will  appear  the  sign  of  the  Son  of  man 
in  heaven. 

And  then  will  all  the  tribes  of  the  earth 
mourn, 

And  will  see  the  Son  of  man 
Coming  on  the  clouds  of  heaven 
With  power  and  great  glory. 
And  he  will  send  out  his  angels 
With  a  great  sound  of  a  trumpet, 
And  they  v/ill  gather  together  his  chosen 
ones, 

From  the  four  winds. 

From  one  end  of  heaven  to  the  other. 

Now  learn  a  parable  from  the  fig-tree  : 

When  its  branch  has  now  become  tender, 
And  puts  out  its  leaves, 

You  know  summer  is  near. 
In  the  same  way  you  also. 
When  you  see  all  these  things, 

Know  it  is  near, — at  the  doors. 

To  tell  you  the  truth  : 

This  generation  will  not  pass  away, 
Till  all  these  things  happen. 


S.  Matth.     the  SHADO  W  of  be  a  TH.  IOC 

24:35-  ^ 
Heaven  and  earth  will  pass  away, 
But  my  words  will  never  pass  away. 

But  of  that  day  and  hour,  no  one  knows, 

Not  even  the  angels  of  heaven,^ 

Nor  the  Son, 
But  the  Father  only. 

For  just  as  the  days  of  Noah, 
So  will  the  coming  of  the  Son  of  man  be. 
For  as  in  the  days  before  the  flood, 
They  were  eating  and  drinking, 
Marrying  and  giving  in  marriage, 
Till  the  day  Noah  entered  the  ark, 
And  they  did  not  know 

Till  the  flood  came  and  took  them  all  away, 
So  will  the  coming  of  the  Son  of  man  be. 

Then  will  two  men  be  in  the  field. 

One  is  taken,  and  one  is  left. 
Two  women  will  be  grinding  at  the  mill, 

One  is  taken,  and  one  is  left. 

So  watch. 

For  you  do  not  know 

What  day  your  Lord  is  coming. 

But  know  this. 

That  if  the  master  of  the  house  had  known 
At  what  time  the  thief  was  coming. 


Io6  THE  ANOINTED  KING.        S.  Matth. 

24  :  43. 

He  would  have  watched, 
And  would  not  have  allowed 
His  house  to  be  broken  through. 
So  you  also  be  ready. 

For  at  an  hour  you  do  not  think 
The  Son  of  man  is  coming. 

Who  then  is  the  faithful  and  wise  slave 

Whom  his  master  has  set  over  his  household, 
To  give  them  their  food  at  the  proper  time.'* 

Blessed  is  that  slave, 

Whom  his  master  when  he  comes 
Will  find  doing  as  he  was  bidden. 
To  tell  you  the  truth, 
He  will  set  him  over  all  he  has. 

But  if  that  wicked  slave 

Shall  say  in  his  heart, 

My  master  is  delaying. 

And  shall  begin  to  beat  his  fellow-slaves. 

And  shall  eat  and  drink  with  the  drunken, 
The  master  of  that  slave 

Will  come  in  a  day  he  does  not  expect, 

And  in  an  hour  he  does  not  know, 

And  will  cut  him  asunder, 

And  appoint  his  portion  with  the  hypocrites. 

There  will  be  the  weeping  and  gnashing  of 
teeth. 


S.  Matth.     the  shadow  of  DEA  TH,  107 
25  :  I. 

The  Kingdom  of  Heaven  will  then  be  like  ten 
bridesmaids  who  took  their  lamps  and  went  out 
to  meet  the  bridegroom. 

Five  of  them  were  foolish  and  five  were  wise. 
For  the  foolish  took  their  lamps  but  did  not  take 
any  oil  with  them.  But  the  wise  took  oil  in  their 
vessels  with  their  lamps. 

Now  whWe  the  bridegroom  was  delaying  they 
all  became  drowsy  and  went  to  sleep.  But  at 
midnight  a  shout  was  raised  : 

Look  !  the  bridegroom  !  Come  out  to  meet 
him. 

Then  all  the  bridesmaids  got  up  and  trimmed 
their  lamps.    And  the  foolish  said  to  the  wise  : 

Give  us  some  of  your  oil.  For  our  lamps  are 
going  out. 

But  the  wise  answered  : 

There  may  not  be  enough  for  us  and  you.  Go 
rather  to  those  who  sell  and  buy  for  yourselves. 

But  while  they  were  going  to  buy  the  bride- 
groom came  and  those  who  were  ready  went  in 
with  him  to  the  marriage-feast,  and  the  door  was 
shut. 

Afterwards  the  other  bridesmaids  came  and 
said  : 

Lord,  lord,  open  to  us. 
But  he  answered  : 

To  tell  you  the  truth,  I  do  not  know  you. 


I08  THE  ANOINTED   KING,         S.  INIatth, 

So  watch,  for  you  do  not  know  the  day  nor  the 
hour. 

For  it  is  as  though  a  man,  going  abroad,  called 
his  own  slaves,  handed  over  to  them  his  goods, 
gave  to  one  five  talents,  to  another  two,  to  another 
one,  to  each  according  to  his  own  ability,  and 
went  abroad. 

The  one  who  received  five  talents  at  once  went 
and  traded  with  them  and  gained  five  more. 

In  the  same  way  the  one  who  received  the  two 
gained  two  more. 

But  the  one  who  received  the  one  went  and  dug 
in  the  earth  and  hid  his  master's  money. 

Now  after  a  long  time  the  master  of  those  slaves 
came  and  had  an  accounting  with  them. 

And  the  one  who  received  the  five  talents  came 
and  brought  five  more  talents  and  said  : 

Master  you  handed  over  to  me  five  talents. 
See,  I  have  gained  five  talents  more. 

Well,  good  and  faithful  slave,  his  master  said 
to  him,  you  have  been  faithful  over  a  few  things, 
I  will  set  you  over  many  things.  Enter  into  the 
^  joy  of  your  master. 

7'he  one  who  received  the  two  talents  came. 

Master,  he  said,  you  handed  over  to  me  two 
talents.     See,  I  have  gained  two  talents  more. 

Well,  good  and  faithful  slave,  you  have  been 


S.  Matth.     the  shadow  of  DBA  TH.  loQ 

25  :  23. 

faithful  over  a  few  things,  I  will  set  you  over 
many  things.     Enter  into  the  joy  of  your  master. 

The  one  who  had  received  the  one  talent  came  : 

Master,  he  said,  I  knew  you  are  a  hard  man, 
reaping  where  you  did  not  sow  and  gathering 
where  you  did  not  thrash  ;  and  I  was  afraid 
and  went  and  hid  your  talent  in  the  earth  ;  see, 
you  have  your  own. 

His  master  answered  him  : 

You  wicked  and  worthless  slave.  You  knew  I 
reap  where  I  did  not  sow  and  gather  where  I  did 
not  thrash  }  Then  you  ought  to  have  put  my 
money  in  the  bank,  and  when  I  came  I  should 
have  received  back  my  own  with  interest. 

So  take  from  him  the  talent  and  give  it  to  him 
who  has  the  ten  talents.  For  to  every  one  who 
has  will  be  given  and  he  will  have  abundance. 
But  from  him  who  has  not,  even  what  he  has  will 
be  taken  from  him.  And  throw  the  unprofitable 
slave  into  the  outside  darkness. 

There  will  be  the  weeping  and  gnashing  of 
teeth. 

But  when  the  Son  of  man  comes  in  his 
glory  and  all  the  angels  with  him,  then  will  he  sit 
on  the  throne  of  his  glory,  and  before  him  will 
be  gathered  all  the  nations,  and  he  will  separate 
them    from   each   other    just   as   the  shepherd 


no  THE  ANOINTED  KING.        S.  Matth. 

25  :  32. 

separates  the  sheep  from  the  goats,  and  he  will 
set  the  sheep  on  his  right  and  the  goats  on  his 
left. 

Then  the  King  will  say  to  those  on  his  right : 
Come,  you  blessed  of  my  Father, 
Inherit  the  Kingdom  prepared  for  you  from 
the  foundation  of  the  world. 

For  I  was  hungry,  and  you  gave  me  food  ; 

I  was  thirsty,  and  you  gave  me  a  drink  ; 

I  was  a  stranger,  and  you  took  me  in  ; 

Naked,  and  you  clothed  me  ; 

I  was  sick,  and  you  visited  me  ; 

I  was  in  prison,  and  you  came  to  me  ; 

Then  the  good  will  answer  him  : 

Lord,  when  did  we  see  you  hungry  and  fed 
you  ? 

Or  thirsty  and  gave  you  a  drink } 

When  did  we  see  you  a  stranger  and  took 

you  in  ? 
Or  naked,  and  clothed  you  ? 
When  did  we  see  you  sick  or  in  prison, 
And  came  to  you  ? 

The  King  will  answer,  and  say  to  them  : 

To  tell  you  the  truth  : 

Since  you  did  it  to  one  of  these  my  brothers, 


S.  Matth.      the  SHADO  W  OF  DBA  TH.  1 1 1 

25  :  40. 

Even  these  least, 
You  did  it  to  me. 

Then  he  will  say  to  those  on  his  left : 

Depart  from  me,  you  cursed  ones,  into  the  eter- 
nal fire 

Prepared  for  the  devil  and  his  angels. 

For  I  was  hungry,  and  you  gave  me  no  food  ; 
I  was  thirsty,  and  you  gave  me  nothing  to 
drink  ; 

I  was  a  stranger,  and  you  did  not  take  me  in  ; 
Naked,  and  you  did  not  clothe  me  ; 
Sick,  and  in  prison, 
And  you  did  not  visit  me. 

Then  they  also  will  answer  him: 

Lord,  when  did  we  see  you 

Hungry, 

Or  thirsty, 

Or  a  stranger, 

Or  naked, 

Or  sick, 

Or  in  prison, 
And  did  not  serve  you  ? 

Then  he  will  answer  them : 

To  tell  you  the  truth  : 
Since  you  did  not  do  it 


112  THE  ANOINTED  KING.       S.  Matth. 

25  :  45. 

To  one  of  these  least, 
You  did  not  do  it  to  me. 


These  will  go  away  into  eternal  punishment, 
But  the  good  into  eternal  Hfe." 


When  Jesus  had  finished  all  this  teaching  he 
said  to  his  disciples  : 

*<You  know  that  after  two  days  the  passover 
comes  and  the  Son  of  man  is  handed  over  to  be 
crucified." 

Then  the  chief  priests  and  the  elders  of  the 
people  were  gathered  together  at  the  house  of  the 
high  priest  who  was  called  Caiaphas,  and  they 
were  plotting  to  seize  Jesus  by  a  ruse  and  to  kill 
him  :  but  they  said  : 

^^Not  during  the  feast,  lest  a  riot  be  stirred  up 
among  the  people." 

Now  when  Jesus  was  in  Bethany  in  the  house  of 
Simon  the  leper,  a  woman  with  an  alabaster  jar  of 
very  costly  perfume  came  to  him  and  poured  it  on^ 
his  head  as  he  was  at  table. 

But  when  the  disciples  saw  it  they  were  indignant, 
and  said  : 


S.  Matth.     the  shadow  of  death.  ii^ 
26  :  9.  ^ 

*^Why  this  waste?  For  this  might  have  been 
sold  for  a  great  deal  and  given  to  the  poor." 
But  Jesus  noticed  it  and  said  to  them  : 
<^Why  are  you  troubhng  the  woman?  For  she 
has  done  a  good  thing  to  me.  For  you  always 
have  the  poor  with  you,  but  you  do  not  always 
have  me.  For  in  pouring  this  perfume  on  my 
body  she  did  it  to  prepare  me  for  burial.  To 
tell  you  the  truth,  Wherever  this  good  news  shall 
be  preached  in  the  whole  world,  that  also  which 
this  woman  has  done  shall  be  talked  about  in 
memory  of  her." 

Then  one  of  the  twelve  who  was  called  Judah 
Iscariot,  went  to  the  chief  priests  and  said  : 

What  are  you  willing  to  give  me  and  I  will 
hand  him  over  to  you." 

They  agreed  to  give  him  a  hundred  dollars. 

So  from  that  time  he  kept  seeking  an  oppor- 
tunity to  hand  him  over. 


Now  on  the  first  day  of  unleaven  bread,  the 
^disciples  came  to  Jesus  and  said: 

"  Where  do  you  want  us  to  get  ready  for  you 
to  eat  the  passover  ?  " 

''Go  into  the  city  to  so  and  so,"  he  said,  "and 
say  to  him  :  The  Master  says,  My  time  is  at 


114  THE  ANOINTED  KING.       S.  Matth. 

^  26:18. 

hand.  I  keep  the  passover  at  your  house  with 
my  disciples." 

The  disciples  did  as  Jesus  directed  them  and 
got  the  passover  ready. 

Now  when  evening  had  come,  he  was  at 
table  with  the  twelve  disciples,  and  while  they 
were  eating,  he  said  : 

"  To  tell  you  the  truth,  One  of  you  will  betray 
me." 

They  were  very  sorry,  and  began  to  say  to  each 
other : 

Surely  it  is  not  I,  Lord  " 

He  who  dipped  his  hand  with  me  in  the 
dish,"  he  answered,  he  will  betray  me.  The 
Son  of  man  is  going  just  as  it  is  written  about 
him.  But  woe  to  that  man  by  whom  the  Son  of 
man  is  betrayed  !  It  would  be  good  for  that 
man  if  he  had  not  been  born." 

"  Surely  it  is  not  I,  Rabbi  ? "  Judah  his  be- 
trayer answered. 

You  have  said." 
Now  while  they  were  eating  Jesus  took  a  loaf 
of  bread,  blessed  God,  broke,  gave  to  the  dis- 
ciples and  said  : 

Take,  eat,  this  is  my  body." 
And  he  took  a  cup,  gave  thanks,  gave  to  them, 
and  said  : 

All  of  you  drink  it.    For  this  is  my  blood  of 


S.  Matth.     the  shadow  of  death,  lie 

26:28.  ^ 
the  agreement  which  is  shed  for  many  for  the  put- 
ting away  of  sins.  But  I  tell  you,  I  will  never 
drink  of  this  fruit  of  the  vine  hereafter,  till  that  day 
when  I  drink  it  new  with  you  in  my  Father's 
Kingdom." 

When  they  had  sung  a  hymn  they  went  out  to 
the  mount  of  Olives. 

Then  Jesus  said  to  them  : 

'*A11  of  you  will  find  a  hindrance  in  me  this 
night.    For  it  is  written  : 
I  will  smite  the  shepherd 

And  the  sheep  of  die  flock  will  be  scattered  abroad. 
But  after  I  have  been  raised  up  I  shall  go  before 
you  into  Galilee." 

*^If  all  shall  find  a  hindrance  in  you,"  Peter 
answered  him,  "  I  will  never  find  a  hindrance." 

^^To  tell  you  the  truth,"  Jesus  said  to  him, 

this  night  before  the  cock  crows  you  will  deny 
me  three  times." 

^^Even  if  I  must  die  with  you  I  will  not  deny 
you." 

All  the  disciples  said  the  same. 

Then  Jesus  came  with  them  to  an  enclosed  piece 
of  ground  called  Gethsemane  and  said  to  the 
disciples : 

Sit  here  while  I  go  over  there  and  pray." 
He  took  Peter  and  the  two  sons  of  Zebedee 


Il6  THE  ANOINTED  KING,       S.  Matth. 

26  :  37. 

and  began  to  be  grieved  and  to  be  in  great  dis- 
tress.   Then  he  said  to  them  : 

"  My  soul  is  very  much  grieved  even  to  death. 
Stay  here  and  watch  with  me.  " 

And  he  went  forward  a  little  and  fell  on  his 
face  and  prayed,  and  said  : 

^'  My  Father,  if  it  is  possible,  let  this  cup  pass 
from  me.    Yet  not  as  I  desire  but  as  thou  dost." 

He  comes  to  the  disciples  and  finds  them  sleep- 
ing, and  says  to  Peter  : 

"  What  !  could  you  not  watch  with  me  one 
hour  ?  Watch  and  pray  that  you  do  not  enter  into 
temptation.  The  spirit  indeed  is  willing  but  the 
flesh  is  weak." 

He  went  away  again  a  second  time  and  prayed  : 

"  My  father,  if  this  cannot  pass  away  except 
I  drink  it,  thy  will  be  done." 

He  again  came  and  found  them  sleeping.  For 
their  eyes  were  heavy.  And  he  left  them  again 
and  went  away  and  prayed  a  third  time,  and 
said  again  the  same  words.  Then  he  came  to 
the  disciples  and  said  to  them  : 

"  Sleep  on  now  and  take  your  rest.  See,  the 
hour  is  at  hand  and  the  Son  of  man  is  betrayed 
into  the  hands  of  sinners.  Get  up,  let  us  be 
going.    Look,  my  betrayer  is  at  hand." 

And  while  he  was  still  talking,  Judah  one  of 
the  twelve  came  and  with  him  a  great  crowd  with 


S.  Matth.     the  SHADO  W  of  DBA  TH,  1 17 

26  :  47-  ' 

swords  and  clubs  from  the  chief  priests  and 

elders  of  the  people. 

Now  his  betrayer  gave  them  a  sign  and  said  : 
•'Whomever  I  shall  kiss,  that  is  he.  Secure 

him." 

He  at  once  came  to  Jesus  and  said  : 
"  Hail,  Rabbi,"  and  eagerly  kissed  him. 
Friend,"  Jesus  said  to  him,  "  do  that  for  which 
you  are  here." 

Then  they  came  and  laid  hands  on  Jesus  and 
secured  him.  And  one  of  those  who  were  with 
Jesus  stretched  out  his  hand,  drew  his  sword, 
and  struck  the  slave  of  the  high  priest  and  cut 
off  his  ear. 

Put  up  your  sword  into  its  place,"  Jesus  then 
said  to  him.  For  every  one  who  takes  the  sword 
will  perish  with  the  sword. 

Or  do  you  think  I  cannot  call  my  Father  and 
he  will  send  me  at  once  more  than  twelve  legions 
of  angels  1  How  then  should  the  scriptures  be 
fulfilled  that  thus  it  must  be  t  " 

In  that  hour  Jesus  said  to  the  crowds  : 

"  Have  you  come  out  as  against  a  robber  with 
swords  and  clubs  to  take  me  ?  I  sat  daily  in  the 
temple  teaching,  and  you  did  not  secure  me. 
But  all  this  has  happened  so  that  the  scriptures  of 
the  prophets  might  be  fulfilled." 

Then  all  his  disciples  left  him  and  fled. 


Il8  THE  ANOINTED  KING.       S.  Matth. 

26  :  57. 

Now  those  who  had  secured  Jesus  led  him  away 
to  Caiaphas  the  high  priest,  where  the  scribes  and 
the  elders  were  gathered  together. 

But  Peter  followed  him  at  a  distance  to  the  house 
of  the  high  priest,  and  went  inside,  and  was  sitting 
with  the  constables  to  see  the  end. 

Now  the  chief  priests  and  the  whole  council 
were  seeking  false  witness  against  Jesus  to  put 
him  to  death.  And  they  found  none,  though 
many  false  witnesses  came. 

But  afterwards  two  false  witnesses  came,  and 
said  : 

This  man  said,  I  can  destroy  the  temple  of 
God  and  build  it  in  three  days." 

"  Do  you  make  no  answer,''  the  high  priest 
stood  up  and  said  to  him,  ''what  is  it  these  are 
witnessing  against  you  ? '' 

But  Jesus  kept  still. 

*'On  your  oath,  and  before  the  Living  God," 
the  high  priest  said  to  him,  "  tell  us  if  you  are 
the  Christ  the  Son  of  God." 

"  It  is  as  you  say.    Yet  I  tell  you,  hereafter 

you  will  see 

The  Son  of  man  sitting  on  the  right  of  power, 
And  coming  on  the  clouds  of  heaven." 
Then  the  high  priest  tore  his  clothes,  and 
said  : 

"  He  has  blasphemed.     What  further  need 


S.  Matth.     the  shadow  of  death  HQ 

26  :  65.  ^ 

of  Witnesses  have  we  ?    See,  now  you  have  heard 
the  blasphemy.    What  do  you  think  ? 
He  ought  to  be  put  to  death." 

Then  they  spat  in  his  face  and  cuffed  him,  and 
some  struck  him  with  rods,  and  said  : 

"  Prophesy  to  us,  O  Christ,  who  is  :he  who 
struck  you  ? 

Now  Peter  was  sitting  outside  in  the  court, 
and  a  maid  came  to  him  and  said  : 

"  Why,  you  were  with  Jesus  the  Galilean." 

But  he  denied  it  before  them  all  and  said  : 
I  do  not  know  what  you  are  saying." 

And  when  he  had  gone  out  into  the  porch 
another  maid  saw  him,  and  said  to  those  there  : 
This  man  was  with  Jesus  the  Nazarene." 

And  he  again  denied  with  an  oath  : 
I  do  not  know  the  man." 

And  after  a  little  those  standing  by  came 
and  said  to  Peter  : 

"  Surely  you  are  one  of  them.  For  your  talk 
betrays  you." 

Then  he  began  to  curse  and  to  swear : 

"  I  do  not  know  the  man." 

And  at  once  the  cock  crew. 

And  Peter  remembered  the  declaration  of  Jesus  : 
Before  the  cock  crows  you  will  deny  me  three 
times. ' ' 


I20  THE  ANOINTED  KING,       S.  Matth. 

26  :  75. 

He  went  out  and  wept  bitterly. 

Now  when  the  morning  had  come,  all  the  chief 
priests  and  elders  of  the  people  deliberated  against 
Jesus  to  put  him  to  death.  And  when  they  had 
bound  him,  they  led  him  away  and  handed  him 
over  to  Pilate,  the  Governor. 

Then  when  Judah,  the  traitor,  saw  he  was 
condemned,  he  was  sorry,  and  brought  back  the 
hundred  dollars  to  the  chief  priests  and  the  elders, 
and  said  : 

^^I  sinned.    I  betrayed  innocent  blood.'* 
'^What  is  that  to  us?"  they  said.       You  see 
to  that." 

He  threw  down  the  silver  pieces  in  the  Holy 
Place  and  left  there  and  went  away  and  hung 
himself. 

But  the  chief  priests  took  the  silver  and  said : 
^^It  is  not  right  to  put  them  into  the  treasury, 
since  it  is  the  price  of  blood." 

So  they  deliberated  and  bought  with  them  the 
potter's  field,  to  bury  strangers  in.  So  that  field 
has  been  called  The  Field  of  Blood,  to  this  day. 

Then  was  fulfilled  the  saying  by  Jeremiah  the 
prophet : 

They  took  the  thirty  pieces  of  silver, 
The  price  of  him  who  was  valued, 
Whom  they  of  the  children  of  Israel  valued, 


S.  Matth.     the  shadow  of  death  121 
27  ;  10. 

And  gave  them  for  the  potter's  field, 
As  the  Lord  appointed  me. 

Meanwhile  Jesus  was  brought  before  the  Gover- 
nor. 

And  the  Governor  asked  him : 
Are  you  the  King  of  the  Jews  ? 
It  is  as  you  say." 
And  while  the  charges  were  being  brought  against 
him  by  the  chief  priest  and  the  elders  he  made  no 
answer. 

Then  Pilate  said  to  him : 

*'Do  you  not  hear  how  many  charges  they  are 
bringing  against  you?" 

And  he  did  not  answer  him, — not  even  a  word, 
so  that  the  Governor  was  greatly  astonished. 

Now  at  the  feast  the  Governor  was  accustomed 
to  release  to  the  crowd  any  one  prisoner  whom 
they  wanted.  And  they  had  then  a  notorious 
prisoner  called  Barabbas.  So  when  they  were 
gathered  together,  Pilate  said  to  them : 

''Whom  do  you  want  me  to  release  for  you, 
Barabbas  or  Jesus,  who  is  called  the  Christ?" 

For  he  knew  that  for  envy  they  had  handed 
him  over.  And  while  he  was  sitting  on  the  judg- 
ment seat  his  wife  sent  to  him,  and  said  : 

"  Have  nothing  to  do  with  that  good  man, 


122  THE    ANOINTED  KING.       S.  Matth. 

27  :  19. 

for  I  have  suffered  a  great  deal  to-day  in  a  dream 
because  of  him." 

Now  the  chief  priests  and  the  elders  persuaded 
the  crowds  to  ask  for  Barabbas,  and  to  destroy 
Jesus. 

But  the  Governor  answered : 
Which  of  the  two  do  you  want  me  to  release 
for  you  ?  " 

Barabbas." 

^^What  then  shall  I  do  with  Jesus  who  is  called 
the  Christ?" 

Let  him  be  crucified  !  " 
Why,  what  harm  has  he  done?  " 
Let  him  be  crucified  !  !  " 
So  when  Pilate  saw  he  was  gaining  nothing,  but 
rather  that  a  riot  was  being  stirred  up,  he  took 
water  and  washed  his  hands  before  the  crowd, 
and  said : 

I  will  not  answer  for  this  bloodshed.  You 
must  see  to  it  yourselves." 
And  all  the  people  answered : 

His  blood  be  on  us  and  on  our  children." 
Then  he  released  for  them  Barabbas,  but  he 
beat  Jesus  and  handed  him  over  to  be  cruci- 
fied. 

Then  the  soldiers  of  the  Governor  took  Jesus 
into   the  Governor's   quarters  and  gathered  to 


S.  M ATTH.  CR  UCIFIED.  12^ 

27  :  27.  *^ 

him  the  whole  band.  And  they  stripped  him  and 
put  on  him  a  scarlet  robe,  and  platted  a  crown  of 
thorns  and  put  it  on  his  head  and  a  cane  in  his 
right  hand.  Then  they  kneeled  down  before  him 
and  mocked  him  and  said  : 
Hail !  King  of  the  Jews  I 
And  they  spat  upon  him,  and  they  took  the 
cane  and  kept  striking  him  on  the  head ;  and 
when  they  had  mocked  him  they  took  off  the 
robe  from  him,  put  his  own  clothes  on  him  and 
led  him  away  to  crucify  him. 

As  they  were  coming  out  they  found  a  man 
of  Cyrene,  Simon  by  name,  and  they  compelled 
him  to  go  with  them  to  carry  his  cross. 

And  when  they  had  come  to  a  place  called 
Golgotha,  that  is  to  say,  Skull's  Place,  they  gave 
him  a  drink  of  wine  mixed  with  gall.  But 
when  he  had  tasted  it  he  refused  to  drink. 

Now  when  they  had  crucified  him,  they  divided 
his  clothes  among  them  by  casting  lots.  And 
they  sat  down  and  kept  watch  over  him  there. 

And  they  put  up  over  his  head  the  written 
charge  against  him  : 

This  is  Jesus 
The  King  of  the  Jews. 
Then  they  crucified  with  him  two  robbers,  one 
on  his  right  and  one  on  his  left. 


124  THE  ANOINTED  KING.        S.  Matth. 

27  :  39. 

Now  those  who  were  passing  kept  jeering  at 
him,  wagging  their  heads  and  saying  : 

You  destroyer  of  the  temple  and  builder  of 
it  in  three  days,  save  yourself.  If  you  are  the 
Son  of  God,  come  down  from  the  cross." 

In  the  same  way  the  chief  priests  mocking  him 
with  the  scribes  and  elders,  said  : 

He  saved  others,  he  cannot  save  himself. 
He  is  the  King  of  Israel.  Let  him  now  come  down 
from  the  cross  and  we  shall  believe  in  him.  He 
trusts  in  God,  let  him  rescue  him  now  if  he  de- 
sires him.     For  he  said  : 

"I  am  God's  Son." 

Even  the  robbers  who  were  crucified  with  him 
kept  throwing  the  same  up  to  him. 

Now  from  twelve  to  three  o'clock  darkness 
came  over  all  the  land.  And  about  three  o'clock 
Jesus  cried  with  a  loud  voice,  and  said  : 

"  Eloi,  Eloi,  lama  sabachthani  ?  " 
that  is,  My  God  !  My  God  !  Why  hast  Thou  for- 
saken me  t 

Now  when  some  of  those  standing  there  heard 
it  they  said  : 

"  He  is  calling  Elijah." 

And  one  of  them  at  once  ran,  took  a  sponge, 
filled  it  with  sour  wine,  put  it  on  a  cane,  and  gave 
him  a  drink. 

But  the  rest  said  : 


S.  Matth.  CR  UCIFIED.  1 2  c 

27  :  49.  ^ 

*^Let  him  be.  Let  us  see  whether  Elijah  is 
coming  to  save  him." 

Jesus  again  cried  with  a  loud  voice  and  gave 
up  his  spirit.  And  the  curtain  of  the  temple  was 
torn  in  two  from  the  top  to  the  bottom,  and  the 
earth  quaked  and  the  rocks  were  rent,  and  the 
tombs  were  opened,  and  many  bodies  of  God's 
devoted  ones  who  had  fallen  asleep  were  raised,  and 
coming  out  of  their  tombs  after  his  resurrection 
they  came  into  the  holy  city  and  appeared  to 
many. 

Now  when  the  Roman  Captain  and  those  with 
him  watching  Jesus,  saw  the  earthquake  and  the 
things  which  had  happened  they  were  very  much 
afraid,  and  said  : 

"  Surely  this  was  God's  Son." 

Now  there  were  many  women  there  looking  on 
from  a  distance,  those  who  had  followed  Jesus 
from  Galilee  and  had  waited  on  him.  And 
among  them  was  Mary  Magdalene,  and  Mary 
the  mother  of  James  and  Joses,  and  the  mother 
of  the  sons  of  Zebedee. 

Now  when  evening  had  come,  a  rich  man  from 
Arimathaea,  named  Joseph,  who  also  himself  was 
Jesus'  disciple,  came,  and  went  to  Pilate  and 
asked  for  the  body  of  Jesus. 

Then  Pilate  ordered  it  to  be  given  up.  And 


126  THE  ANOINTED  KING.       S.  Matth. 

27  :  59. 

Joseph,  taking  the  body,  wrapped  it  in  a  clean 
linen  cloth,  and  laid  it  in  his  own  new  tomb 
which  he  had  cut  out  in  the  rock.  Then  he 
rolled  a  great  stone  to  the  door  of  the  tomb  and 
went  away. 

Mary  Magdalene  and  the  other  Mary  were  sit- 
ting there  opposite  the  grave. 

Now  the  next  day,  which  is  the  day  after  the 
Preparation,  the  chief  priests  and  the  Pharisees 
were  gathered  together  to  Pilate,  and  said  : 

''We  remember,  Sir,  that  that  deceiver  said 
while  he  was  alive.  After  three  days  I  rise  again. 
So  order  the  grave  to  be  made  secure  till  the 
third  day,  lest  his  disciples  come  and  steal  him 
away  and  say  to  the  people.  He  is  risen  from  the 
dead,  and  the  last  deception  will  be  worse  than 
the  first." 

"You  have  a  guard,"  Pilate  said  to  them,  "go 
make  it  as  secure  as  you  can." 

So  they  went  and  made  the  grave  secure  by 
placing  the  guard  and  sealing  the  stone. 

Now  late  in  the  week,  as  it  began  to  dawn  to- 
ward the  first  of  the  week,  Mary  Magdalene  and 
the  other  Mary  came  to  look  at  the  grave.  And 
there  was  a  great  earthquake,  For  an  angel  of 
the  Lord  came  down  from  heaven  and  came  and 
rolled  the  stone  away  and  sat  on  it.  His  ap- 
pearance was  like  lightning    and  his  clothes 


S.  Matth.  risen  again,  127 

28  :  3.  ' 

white  like  snow.  And  from  fear  of  him  the 
watchers  trembled  and  became  like  dead  men. 

But  the  angel  answered  and  said  to  the 
women  : 

Do  not  be  afraid.  For  I  know  you  are  look- 
ing for  Jesus  the  crucified.  He  is  not  here,  for 
he  rose  just  as  he  said.  Come  see  the  place 
where  he  was  lying.  Then  go  quickly  and  tell 
his  disciples,  He  rose  from  the  dead  and  he 
is  going  before  you  into  Galilee.  See,  I  have 
told  you." 

They  went  quickly  from  the  tomb  with  fear 
and  great  joy  and  ran  to  tell  his  disciples.  And 
Jesus  met  them,  and  said : 

"Hail!" 

And  they  came  and  grasped  his  feet  and  wor- 
shipped him. 

Then  Jesus  said  to  them  : 
Do  not  be  afraid.    Go  tell  my  brothers  to  go 
into  Galilee  and  they  will  see  me  there." 

Now  while  they  were  going  some  of  the  watch 
came  into  the  city  and  told  the  chief  priests 
everything  that  had  happened.  And  when  they 
had  assembled  with  the  elders  and  had  con- 
sulted together  they  gave  a  large  sum  of  money 
to  the  soldiers,  and  said  : 

"  Say  that  his  disciples  came  by  night  and 


128  THE  ANOINTED  KING.       S.  Matth. 

28  :  13. 

Stole  him  while  we  were  asleep.  And  if  this 
comes  to  a  hearing  before  the  Governor  we  will 
satisfy  him  and  prevent  you  from  getting  into 
trouble. ' ' 

So  they  took  the  money  and  did  as  they  were 
told.  And  this  story  has  been  current  among  the 
Jews  from  that  day  to  this. 

Now  the  eleven  disciples  went  into  Galilee  into 
the  mountain  where  Jesus  directed  them.  And 
when  they  saw  him  they  worshipped  him,  but  some 
doubted.  And  Jesus  came  to  them  and  talked  to 
them,  and  said  : 

All  authority  in  heaven  and  earth 

Has  been  given  to  me. 
So  go  make  disciples 
Of  all  the  nations, 
Purifying  them,  in  the  name  of  the  Father, 
And  of  the  Son,  and  of  the  Holy  Spirit, 
Teaching  them  to  observe 
.  Everything  I  commanded  you. 
And  see  !  I  am  with  you  always, — 
To  the  end  of  the  world.** 


PETER. 


PETER, 


AN  APOSTLE 

OF 

JESUS  CHRIST, 

To  the  chosen  sojourners  of  the  dispersion 
In    Pontus,  Galatia,  Cappadocia,   Asia  and 
Bithynia : 

According  to  the  foreknowledge  of  God  the 
Father, 

In  consecration  of  the  Spirit, 

To  obedience  and  sprinkling  of  the  blood  of 
Jesus  Christ : 

May  favor  and  peace  be  richly  allotted  to  you. 

Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  according  to  his  great  mercy 
begot  us  again  to  a  living  hope  by  the  resurrec- 
tion of  Jesus  Christ  from  the  dead,  to  an  inher- 
itance incorruptible,  and  undefiled,  and  which 
does  not  fade  away,  reserved  in  heaven  for  you, 
who  by  the  power  of  God  are  guarded  through 

131 


1-12  GOD'S  TRUE   GRACE,  i  S.  Peter 

1:5. 

faith  to  a  salvation  ready  to  be  revealed  in  the  last 
day. 

And  you  greatly  rejoice  in  this,  though  now 
for  a  little  while,  if  need  be,  you  have  been  put 
to  grief  with  various  trials,  so  that  the  test  of  your 
faith,  which  is  more  precious  than  gold  which 
perishes,  though  it  is  tested  by  fire,  might  be 
found  to  praise  and  glory  and  honor  at  the  reveal- 
ing of  Jesus  Christ ;  whom,  though  you  have  not 
seen  him,  you  love ;  in  whom,  though  you  do  not 
now  see  him,  yet  you  believe,  and  exultingly 
rejoice  with  joy  unspeakable  and  full  of  glory ; 
receiving  the  end  of  your  faith, — the  salvation  of 
your  souls. 

Now  concerning  this  salvation  the  prophets 
sought  and  searched  diligently,  who  prophesied 
of  the  grace  that  should  come  to  you  :  searching 
what  time,  or  what  kind  of  time,  the  Spirit  of 
Christ  which  was  in  them  pointed  to,  when  it 
witnessed  beforehand  the  sufferings  appointed 
for  Christ  and  the  glories  which  should  fol- 
low them.  And  to  them  it  was  revealed,  that 
not  to  themselves,  but  to  you,  they  ministered 
these  things  which  have  now  been  announced 
to  you  through  those  who  preached  the  good 
news  to  you  by  the  Holy  Spirit  sent  out  from 
heaven. 

And  into  these  things  angels  desire  to  look. 


I  S.  Peter  LIFE  IN  IT.  t 

I  :  13. 

So  girding  up  the  loins  of  your  mind,  be  sober, 
and  set  your  hope  perfectly  on  the  favor  which 
is  being  brought  to  you  in  the  revealing  of  Jesus 
Christ. 

As  obedient  children  do  not  be  fashioning 
yourselves  according  to  your  former  desires  in 
the  time  of  your  ignorance,  but  just  as  he  who 
called  you  is  holy,  you,  yourselves,  also  be 
holy  in  every  kind  of  conduct.  For  it  is  writ- 
ten : 

Ye  shall  be  holy, 
For  I  am  holy. 

And  if  you  call  on  him  as  Father,  who  without 
respect  of  persons  judges  each  man's  work,  con- 
duct yourselves  during  the  time  of  your  sojourn- 
ing in  fear :  knowing  that  you  were  redeemed, 
not  with  corruptible  things,  with  silver  or  gold, 
from  your  vain  conduct  handed  down  from  your 
fathers  ;  but  with  precious  blood,  as  of  a  lamb, 
without  blemish  and  without  spot,  even  that  of 
Christ  ;  who  was  foreknown  indeed  before  the 
foundation  of  the  world,  but  was  manifested  at 
the  end  of  the  times,  for  your  sake,  who  through 
him  are  believers  in  God,  who  raised  him  from 
the  dead,  and  gave  him  glory  ;  so  that  your  faith 
and  hope  might  be  in  God. 

Having  purified  your  souls  in  your  obedience 
to  the  truth  to  unfeigned  brotherly  love,  love  each 


1^4  GOD'S  TRUE  GRACE.  i  S.  PrrER 

I  :  22. 

other  heartily  and  earnestly.    For  you  have  been 
begotten  again,  not  from  corruptible  seed,  but 
from  incorruptible,  through  God's  living  and  abid- 
ing word. 
For, 

All  flesh  is  as  grass, 

All  the  glory  thereof  as  the  flower  of  grass. 

The  grass  withereth,  and  the  flower  falleth, 
But  the  message  of  the  Lord  abideth  forever. 

Now  this  is  the  message  which  was  brought  as 
good  news  to  you. 

So  putting  away  all  malice, 

All  deceit. 

Hypocrisy, 

Envies, 

And  all  evil  speakings. 
As  new-born  babes,  long  for  the  spiritual  milk 
which  is  without  deceit,  so  that  you  may  grow  by 
it  to  salvation,  if  you  have  tasted  that  the  Lord  is 
kind. 

Coming  to  him,  a  living  stone,  rejected  indeed 
by  men,  but  with  God  chosen,  precious,  you  also 
as  living  stones  build  yourselves  up  a  spiritual 
house  for  a  holy  priesthood  to  offer  up  spiritual 
sacrifices  acceptable  to  God  through  Jesus  Christ. 
For  it  is  contained  in  Scripture  : 

Behold,  I  lay  in  Zion  a  chief  cornerstone,  chosen,  held  in 
honor. 


I  S.  Peter  GIVES  HONOR.  I  ^  r 

2:6. 

And  he  that  believeth  on  him  shall  not  be  put  to 
shame. 

So  for  you  believers  is  the  honor.  But  for  un- 
believers 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  corner, 

and, 

A  stone  of  stumbling  and  a  rock  of  offence. 

For  they  stumble  at  the  word  being  disobedient. 
And  they  were  appointed  to  this  also. 
But  you  are  a  chosen  race, 

A  royal  priesthood, 

A  holy  nation, 

A  people  for  God's  own  possession. 
So  that  you  may  make  known  the  excellences  of 
him 

Who  called  you  out  of  darkness 

Into  his  wonderful  light. 
For  in  time  past  you  were  no  people. 

But  now  you  are  the  people  of  God. 
You  had  not  obtained  mercy. 

But  now  you  have  obtained  mercy. 

Dear  brothers,  I  beg  you  as  strangers  and  sojourn- 
ers, abstain  from  fleshly  desires  which  war  against 
the  soul:  behaving  yourselves  nobly  among  the 
heathen,  so  that,  in  what  they  speak  against  you  as 


1-16  GOD'S  TRUE  GRACE.  i  S.  Peter 

^  2  :  12. 

evil  doers,  they  may  by  your  noble  deeds  which 
they  look  at,  praise  God  in  the  day  of  visitation. 

Be  subject  to  every  ordinance  of  man  for  the 
Lord's  sake;  whether  to  the  king  as  supreme  or 
to  governors  as  sent  by  him  for  vengeance  on 
evil  doers  and  for  praise  to  those  who  do  well  : 
(for  thus  it  is  the  will  of  God  that  by  well  doing 
you  should  put  to  silence  the  ignorance  of  fool- 
ish men)  :  as  free,  and  not  using  your  freedom  for 
a  cloak  of  baseness  but  as  slaves  of  God. 

Honor  everybody. 

Love  the  brotherhood. 

Fear  God. 

Honor  the  king. 

Slaves,  submit  yourselves  to  your  masters. 

With  all  fear. 
Not  only  to  the  good  and  gentle, 

But  also  to  the  crooked. 
For  this  is  thankworthy, 

If  through  consciousness  of  God, 

Any  one  endures  griefs,  suffering  wrongfully. 

For  what  praise  is  it, 

If,  when  you  are  at  fault  and  are  cuffed, 

You  shall  take  it  patiently? 

But  if,  when  you  do  well  and  suffer  for  it, 

You  take  it  patiently, 
This  is  thankworthy  with  God. 


I  S.  Peter       INVOLVES  SUFFERING,  i-i-j 
2  :  20. 

For  to  this  you  were  called, 
Because  Christ  also  suffered  for  you 
I^eaving  you  an  example, 
So  that  you  should  follow  his  steps. 

Who  did  not  sm,  neither  was  deceit  found  in 
his  mouth. 

Who  when  he  was  reviled,  did  not  revile 
again. 

When  he  suffered  he  did  not  threaten, 

But  committed  himself  to  him  who  judges 
impartially : 

Who  his  own  self  bore  our  sins 

In  his  body  on  the  tree. 

So  that  we,  having  died  to  sins, 

Might  live  to  right  doing. 
By  whose  stripes  you  were  cured. 
For  you  were  like  sheep  going  astray, 
But  are  now  returned 

To  the  Shepherd  and  Bishop  of  your  souls. 

In  the  same  way,  wives,  submit  yourselves  to  your 
own  husbands,  so  that,  if  any  one  does  not  give  heed 
to  the  instruction,  they  may  without  instruction  be 
gained  by  the  behavior  of  their  wives,  as  they  watch 
your  chaste  behavior  coupled  with  reverence.  And 
your  adorning,  let  it  not  be  the  outward  adorning 
of  platting  the  hair  and  of  wearing  jewels  of  gold, 
or  of  putting  on  clothes,  but  let  it  be  the  hidden 


1-28  GOD'S  TRUE   GRACE,  i  S.  Peter 

^  3-4. 

man  of  the  heart  in  the  incorruptible  clothes  of  the 
meek  and  quiet  spirit  which  is  of  great  value  in  the 
sight  of  God.  For  it  was  in  this  way  the  holy 
women  also  who  hoped  in  God  used  to  adorn 
themselves,  submitting  themselves  to  their  own 
husbands,  as  Sarah  obeyed  Abraham,  calling  him 
master.  And  you  became  her  daughters  by  acting 
generously  and  not  being  afraid. 

Husbands,  in  the  same  way,  live  with  your 
wives  according  to  knowledge,  giving  honor  to  the 
woman  as  to  the  weaker  vessel,  as  being  also  joint 
heirs  of  the  grace  of  life,  so  that  your  prayers  may 
not  be  cut  off. 

Finally,  all  of  you  be  likeminded, 

Sympathetic, 

Loving  like  brothers, 

Tenderhearted, 

Humbleminded, 
Not  rendering  evil  for  evil,  or  reviling  for  reviling, 

But  on  the  contrary,  blessing. 
For  to  this  you  were  called, 

So  that  you  should  inherit  a  blessing. 

For  he  who  wishes  to  love  life 

And  see  good  days, 
Let  him  refrain  his  tongue  from  evil 

And  his  lips  that  they  speak  no  guile ; 
Let  him  turn  away  from  evil  and  do  good, 


I  s.  petl  r  /s  sufficient.  I  ^ 

3:11. 

Let  him  seek  peace  and  pursue  it. 
For  the  eyes  of  the  Lord  are  on  the  righteous 
And  his  ears  listen  to  their  prayers. 

But  the  face  of  the  Lord  is  against  the  evil-doers. 

And  who  is  he  who  will  harm  you,  if  you  be- 
come zealous  for  what  is  generous  ?  But  even  if 
you  should  suffer  for  thinking  and  doing  what  is 
right,  blessed  are  you.  And  fear  not  their  fear 
nor  be  troubled,  but  revere  Christ  in  your  hearts 
as  Lord,  always  ready  with  an  answer  for  every- 
body who  asks  you  a  reason  concerning  the  hope 
which  is  in  you,  yet  with  gentleness  and  fear,  hav- 
ing a  good  conscience,  so  that  in  what  you  are 
spoken  against,  they  may  be  put  to  shame  who 
revile  your  noble  conduct  in  Christ.  For  it  is 
better,  if  the  will  of  God  is  such,  that  you  suffer 
for  well-doing  than  for  evil-doing.  Because  Christ 
also  died  for  sins  once,  the  good  for  the  bad — so 
that  he  might  bring  you  to  God,  being  put  to 
death  in  the  flesh,  but  endued  with  life  in  the 
spirit.  And  in  this  also  he  went  and  preached 
to  the  spirits  in  prison,  who  were  once  disobedient 
when  the  long-suffering  of  God  was  waiting  in 
the  days  of  Noah,  while  the  ark  was  being  pre- 
pared, in  which  few,  that  is  eight  souls  were  saved 
by  means  of  the  water.  The  counterpart  of  which 
now  saves  you, — purification, — not  the  putting 
away  of  the  filth  of  the  flesh,  but  the  appeal  of  a 


14^0  GOD'S  TRUE  GRACE.  i  S.  Peter 

^  3:21, 

good  conscience  toward  God  through  the  resurrec- 
tion of  Jesus  Christ,  who  has  gone  into  heaven, 
angels  and  authorities  and  powers  being  made 
subject  to  him. 

Since  then  Christ  suffered  in  the  flesh,  arm 
yourselves  also  with  the  same  thought  ;  for  he 
who  has  suffered  in  the  flesh  has  ceased  from 
sin  ;  so  that  he  no  longer  should  live  the  rest  of 
his  lime  in  the  flesh  to  the  desires  of  men,  but  to 
the  will  of  God. 

For  the  past  time  was  enough  in  which  to  do  the 
will  of  the  heathen  and  to  w^lk  in 
lasciviousness, 
desires, 

wine-drinkings, 

revellings, 

carousings, 

and  abominable  idolatries. 
Because  you  have  thus  walked  they  think  it 
strange  that  you  no  longer  run  with  them  into 
the  same  flood  of  self-abandonment,  speaking 
evil  of  you.  And  they  will  give  account  to  him 
who  is  ready  to  judge  the  quick  and  the  dead. 
For,  for  this  purpose  was  the  good  news  proclaimed 
even  to  the  dead,  so  that  they  may  be  judged  in- 
deed in  the  flesh  as  men  are  judged  but  may  live 
in  the  spirit  as  God  lives. 


I  S.  Peter       CUL  TIVA  TES  CHARITY.  141 
4:7.  . 

But  the  end  of  everything  is  at  hand.  So  be 
of  sound  mind  and  self-contained  with  a  view  to 
prayer  :  above  all  being  hearty  and  earnest  in 
your  love  among  yourselves.  For  love  covers  a 
multitude  of  sins  :  being  hospitable  to  each  other 
without  murmuring:  according  as  each  has  re- 
ceived a  gift  ministering  it  among  yourselves  as 
good  stewards  of  the  varied  grace  of  God.  If  any 
one  speaks,  speaking  as  oracles  of  God  :  if  any 
one  ministers,  ministering  with  the  strength  which 
God  supplies :  so  that  in  every  thing  God  may  be 
praised  through  Jtsus  Christ,  whose  is  the  praise 
and  the  dominion  forever  and  ever.  Amen. 

Dear  brothers,  do  not  be  astonished  at  the  fiery 
trial  among  you  which  comes  on  you  to  prove  you, 
as  though  a  strange  thing  happened  to  you ;  but  in 
proportion  as  you  are  sharers  in  the  sufferings  of 
Christ,  rejoice,  so  that  at  the  revealing  of  his  praise, 
you  may  rejoice  with  exulting  joy. 

If  you  are  reproached  with  the  name  of  Christ, 
blessed  are  you,  because  the  Spirit  of  praise  and 
the  Spirit  of  God  rest  on  you.  For  let  none  of 
you  suffer  as  a  murderer,  or  a  thief,  or  an  evil 
doer,  or  as  a  meddler  in  other  men's  matters. 
But  if  a  man  suffers  as  a  Christian,"  let  him 
not  be  ashamed,  but  let  him  praise  God  with  this 
name.    For  the  time  has  come  for  judgment  to 


14.2  GOirS  FREE  GRACE.  i  S.  Peter 

^  4-17. 
begin  at  the  house  of  God.  And  if  it  begins  first 
at  us,  what  shall  be  the  end  of  those  who  do  not 
obey  the  good  news  of  God?  And  if  the  good 
man  is  scarcely  saved,  where  shall  the  irreverent 
and  bad  man  appear  ? 

So  let  those  also  who  are  suffering  according  to 
the  will  of  God  commit  their  souls  in  well-doing  to 
a  faithful  Creator. 

So  the  elders  among  you  I  exhort  who  am  a 
fellow-elder,  a  witness  of  the  sufferings  of  Christ, 
and  a  sharer  in  the  glory  which  will  be  revealed. 

Tend  the  flock  of  God  which  is  among  you, 
not  from  compulsion,  but  from  choice,  nor  sor- 
didly, but  heartily,  nor  as  lording  it  over  the 
charge  allotted  to  you,  but  making  yourselves 
examples  to  the  flock.  And  when  the  chief 
Shepherd  shall  be  manifested  you  will  receive 
the  crown  of  glory  which  never  fades  away. 

In  the  same  way,  you  younger  men,  submit 
yourselves  to  the  elder. 

Yes,  all  of  you,  gird  yourselves  with  humility  to 
serve  each  other.  For 

God  resisteth  the  proud, 

But  giveth  grace  to  the  humble. 

So  humble  yourselves  under  the  mighty  hand 
of  God,  so  that  he  may  exalt  you  in  due  time; 
throwing  all  your  anxiety  on  him.  For  he  cares 
for  you. 


I  S.  Peter         BRINGS  TO  GLORY.  143 

Be  sober. 
Be  watchful. 

Your  adversary  the  devil,  like  a  roaring  lion,  is 
walking  about,  seeking  whom  he  may  devour. 
Withstand  him,  steadfast  in  your  faith,  knowing 
that  the  same  sufferings  are  being  accomplished  in 
your  brothers  who  are  in  the  world. 
Now  the  God  of  all  favor, 

Who  called  you  to  his  eternal  majesty  in  Christ, 
After  you  have  suffered  a  little  while, 
Will  himself  perfect,  stablish,  strengthen  you, 
To   him  be  the  dominion  forever  and  ever. 
Amen. 

By  Silvanus  our  faithful  brother,  as  I  consider 
him,  I  have  written  to  you  briefly,  exhorting  and 
witnessing  that  this  is  the  true  favor  of  God. 

Stand  fast  in  it. 

She  who  is  in  Babylon,  chosen  together  with 
you,  sends  you  her  best  wishes,  and  so  does  Mark, 
my  son. 

Salute  each  other  with  a  kiss  of  love. 
Peace  be  to  you  all  who  are  in  Christ. 


SIMON  PETER, 


A  SLAVE  AND  AN  APOSTLE 

OF 

JESUS  CHRIST, 

To  those  who  have  obtained  an  equally  precious 
faith  with  us,  through  the  fairness  of  our  God  and 
Saviour  Jesus  Christ : 

May  favor  and  peace  be  richly  allotted  to  you  in 
the  full  knowledge  of  God,  and  of  Jesus  our  Lord  ; 
seeing  that  his  divine  power  has  given  us  every 
thing  which  belongs  to  life  and  piety,  through  the 
full  knowledge  of  him  who  called  us  by  his  own 
glory  and  virtue.  And  by  this  he  has  given  us  his 
precious  and  greatest  promises ;  so  that  through 
these  you  may  become  sharers  of  the  divine  nature, 
having  escaped  from  the  corruption  that  is  in  the 
world  by  desire. 

Yes,  and  on  this  very  account,  adding  on  your 
part  all  earnestness, 
144 


2  S.Peter  CHRISTIAN  GRACES,  145 

With  and  by  your  faith  supply  courage ; 
by  your  courage,  knowledge  ; 
by  your  knowledge,  self-control ; 
by  your  self-control,  endurance ; 
by  your  endurance,  piety ; 

by  your  piety,  brotherly  kindness ; 
by  your  brotherly  kindness,  love. 
For  when  these  are  yours  and  you  have  an 
abundance  of  them,  they  make  you  neither  idle 
nor  unfruitful  towards  the  full  knowledge  of  our 
Lord  Jesus  Christ. 

For  he  who  has  not  these  is  blind,  near-sighted, 
and  has  forgotten  the  cleansing  of  his  sins  of 
long  ago.  For  this  reason,  brothers,  go  the  more 
earnestly  to  work  to  make  your  calling  and  selec- 
tion sure.  For  when  you  do  this  you  shall  never 
stumble.  For  in  this  way  will  be  richly  supplied 
to  you  the  entrance  into  the  eternal  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ. 

So  I  shall  always  be  ready  to  remind  you  of 
these,  though  you  know  them,  and  are  established 
in  the  truth  which  is  with  you.  But  I  think  it 
right,  so  long  as  I  am  in  this  tent  of  the  flesh, 
to  stir  you  up  by  reminding  you.  For  I  know 
that  the  putting  off  of  my  tent  will  be  sudden, 
just  as  our  Lord  Jesus  Christ  showed  me.  And 
I  will  make  an  earnest  effort  so  that  after  my  de- 
cease you  maybe  able  to  remember  these  things. 
10 


1 46  E  YE-  WITNESSES.  2  S.  Peter 

~  I  :  16. 

For  we  did  not  follow  cunningly-devised 
fables,  when  we  made  known  to  you  the  power 
and  coming  of  our  Lord  Jesus  Christ,  but  were 
eye-witnesses  of  his  majesty.  For  he  received 
from  God  the  Father  honor  and  praise,  when 
there  came  such  a  voice  to  him  from  the  majes- 
tic glory : 

This  is  my  beloved  son. 
In  him  I  am  well  pleased. 

And  this  voice  we  ourselves  heard  come  out 
of  heaven,  when  we  were  with  him  in  the  holy 
mount. 

And  we  have  a  prophetic  declaration  more  certain 
than  that :  to  which  you  do  well  to  take  heed  as  to  a 
lamp  shining  in  a  dark  place,  till  the  day  dawns, 
and  the  day.  star  rises  in  your  hearts  :  knowing 
this  first,  that  no  prophecy  of  scripture  comes 
from  private  interpretation.  For  no  prophecy 
ever  came  by  the  will  of  man  :  but  men  spoke 
from  God,  being  moved  by  the  Holy  Spirit. 

But  false  prophets  came  also  among  the 
people,  as  there  will  be  false  teachers  also 
among  you,  and  they  will  secretly  bring  in  de- 
structive heresies,  denying  even  the  Master  who 
bought  them,  bringing  on  themselves  swift  de- 
struction. And  man}^  will  follow  their  lascivious 
doings ;  and  by  reason  of  them  the  way  of  truth 


2  S.Peter         FALSE  TEACHERS.  147 
2:3-  ^' 

will  be  reviled,  and  with  GOVetousness  they  will 
with  feigned  words  make  merchandise  of  you. 
And  their  sentence  now  from  of  old  does  not 
linger,  nor  does  their  destruction  slumber. 

For  if  God  did  not  spare  angels  when  they 
sinned,  but  cast  them  into  Tartarus,  and  com- 
mitted them  to  pits  of  darkness  to  be  reserved 
for  judgment ;  and  did  not  spare  the  ancient 
world,  but  preserved  Noah  with  seven  others,  a 
proclaimer  of  goodness,  when  he  brought  a 
flood  on  the  world  of  the  irreverent ;  and  turning 
the  cities  of  Sodom  and  Gomorrah  into  ashes 
condemned  them  with  an  overthrow,  having  made 
them  an  example  to  those  who  should  live  irreverent 
lives,  and  delivered  good  Lot,  sore  distressed  by 
the  lascivious  life  of  the  wicked  (for  that  good 
man  hving  among  them,  in  seeing  and  hearing, 
tortured  his  good  soul  from  day  to  day  with 
their  lawless  deeds) :  the  Lord  knows  how  to 
deliver  the  pious  out  of  temptation,  and  to 
keep  the  wicked  under  punishment  to  the  day 
of  judgment;  but  chiefly  those  who  follow  the 
flesh  in  the  desire  of  defilement,  and  despise 
dominion. 

Daring,  self-willed,  they  do  not  tremble  to 
revile  dignities,  where  angels,  greater  in  might 
and  power,  do  not  bring  a  revihng  judgment 
against  them   before  the  Lord.    But  these,  as 


148  HERETICS  DESCRIBED,       2  S.  Peter 

2  :  12, 

creatures  without  reason,  born  mere  animals  to 
be  taken  and  destroyed,  reviling  in  things  of 
which  they  are  ignorant,  will  surely  be  destroyed, 
suffering  wrong  as  the  wages  of  wrong-doing : 
counting  luxury  for  a  moment  a  pleasure,  spots 
and  blemishes,  luxuriating  in  their  love  feasts, 
while  they  feast  with  you  ;  having  eyes  full  of 
adultery  which  cannot  cease  from  sin  ;  enticinp^ 
unstedfast  souls;  having  a  heart  trained  in  cov- 
etousness;  children  of  cursing;  forsaking  the 
right  way,  they  went  astray,  having  followed  the 
way  of  Balaam  the  son  of  Beor,  who  loved  the 
wages  of  wrong-doing  ;  but  he  was  rebuked  for 
his  own  wrong-doing:  a  dumb  ass  spoke  with 
man's  voice  and  stayed  the  madness  of  the 
prophet. 

These  are  springs  without  water,  and  mists 
driven  by  a  storm.  And  for  them  the  blackness 
of  darkness  has  been  reserved.  For,  uttering 
great  swelling  words  of  vanity,  they  entice  in 
the  desires  of  the  flesh,  by  lasciviousness,  those 
who  are  just  escaping  from  those  who  live  in 
error ;  promising  them  liberty,  while  they  them- 
selves are  slaves  of  corruption.  For  by  what 
any  one  is  overcome,  by  that  he  is  enslaved. 
For  if,  after  they  have  escaped  the  defilements 
of  the  world,  through  the  full  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ,  they  are  again 


2  S.Peter  SCOFFERS  TO  COME.  149 

2  :  20. 

entangled  in  it  and  overcome,  the  last  state  has 
become  worse  with  them  than  the  first.  For  it 
would  have  been  better  for  them  not  to  have 
fully  known  the  way  of  right-doing,  than,  after 
fully  knowing  it,  to  turn  back  from  the  holy  com- 
mandment delivered  to  them. 

It  has  happened  to  them  according  to  the  true 
proverb: 

The  dog  turning  to  its  own  vomit  again, 

The  sow  which  had  washed  to  wallowing  in  the  mire. 

This  is  now,  dear  brothers,  the  second  letter 
which  I  am  writing  to  you.  And  in  both  of  them 
I  stir  up  your  sincere  mind  by  reminding  you  that 
you  should  remember  the  words  which  were  spoken 
before  by  the  holy  prophets  and  the  command- 
ment of  the  Lord  and  Saviour  through  your  apos- 
tles :  knowing  this  first,  that  in  the  last  days 
mockers  will  come  with  mockery,  following  their 
own  desires,  and  saying  : 

Where  is  the  promise  of  his  coming?  For 
from  the  day  the  fathers  fell  asleep  everything 
continues  as  it  was  from  the  beginning  of  the 
creation." 

For  this  they  wilfully  ignore,  that  there  were 
heavens  from  of  old,  and  an  earth  formed  out  of 
water  and  by  means  of  water,  by  the  word  of 
God.    And  by  this  means  the  world  which  then 


150  THE  LORD  WILL  COME.        2  S.  Peter 

3:6. 

was,  being  overflowed  with  water,  perished.  But 
the  heavens  which  now  are,  and  the  earth,  by  the 
same  word  have  been  stored  up  for  fire,  being 
reserved  against  the  day  of  judgment  and  de- 
struction of  irreverent  men. 

But  do  not  forget  this  one  thing,  beloved,  that 
one  day  is  with  the  Lord  as  a  thousand  years, 
and  a  thousand  years  as  one  day. 

The  Lord  is  not  slack  concerning  his  promise,  as 
some  count  slackness;  but  is  longsuffering  to  you, 
not  wishing  that  any  should  perish,  but  that  all 
should  come  to  a  change  of  mind  and  purpose  of 
heart. 

But  the  day  of  the  Lord  will  come  as  a  thief.  And 
then  the  heavens  will  pass  away  with  a  great  noise, 
the  elements  will  be  dissolved  with  glowing  heat, 
the  earth  and  the  works  in  it  will  be  burnt  up. 

Seeing  that  these  things  are  in  this  way  all  to 
be  dissolved,  what  kind  of  persons  ought  you  to 
be  in  holy  living  and  piety,  looking  for  and 
earnestly  desiring  the  coming  of  the  day  of  God, 
by  reason  of  which  the  heavens  being  on  fire 
will  be  dissolved  and  the  elements  will  melt  with 
glowing  heat  ?  But,  according  to  his  promise,  we 
look  for  new  heavens  and  a  new  earth  in  which 
right  thought  and  doing  dwells. 

So,  dear  brothers,  since  you  are  looking  for  this, 
go  to  work  earnestly  to  be  found  in  place,  with- 


2  S.Peter  NEW  HEAVEN  AND  EARTH,  151 
2  :  14. 

out  spot  and  blameless  in  his  sight.  And  consider 
that  the  longsuffering  of  our  Lord  is  salvation ; 
just  as  our  beloved  brother  Paul  also,  according 
to  the  wisdom  given  to  him,  wrote  to  you,  as 
also  in  all  his  letters,  speaking  in  them  of  these 
things.  And  in  them  are  some  things  hard  to  be 
understood,  which  the  ignorant  and  unsteadfast 
wrest,  as  they  do  also  the  other  Scriptures,  to  their 
own  destruction. 

So  you,  dear  brothers,  knowing  these  things 
beforehand,  beware  lest,  being  carried  away  with 
the  error  of  the  wicked,  you  fall  from  your  own 
steadfastness. 

But  grow  in  the  favor  and  knowledge 
Of  our  Lord  and  Saviour  Jesus  Christ. 

To  him  be  the  glory 

Both  now  and  forever 
Amen. 


JU.DE. 


JUDE, 


A  SLAVE  OF  JESUS  CHRIST, 

AND 

BROTHER  OF  JAMES, 

To  those  who  are  called, 
Beloved  in  God  the  Father, 
And  kept  for  Jesus  Christ : 

May  mercy  and  peace  and  love  be  richly  allotted 
to  you. 

Dear  brothers,  while  I  was  with  all  earnestness 
endeavoring  to  write  to  you  about  our  common 
salvation,  I  found  it  necessary  to  write  at  once  to 
you  and  to  exhort  you  to  contend  earnestly  for  the 
faith  which  was  once  for  all  delivered  to  God's  de- 
voted ones.  For  there  crept  in  secretly  certain 
men  who  were  long  ago  marked  out  as  on  their 
way  to  this  condemnation,  irreverent  men,  turning 
the  favor  of  our  God  into  lasciviousness,  and 
denying  our  only  Master  and  Lord,  Jesus  Christ* 

155 


1^6  JUDGMENT,  S.  Jude 

Now  I  desire  to  remind  you,  though  you  know 
everything  once  for  all,  how  the  Lord,  having 
saved  a  people  out  of  the  land  of  Egypt,  after- 
wards destroyed  the  unbelievers.  And  angels 
who  did  not  keep  their  own  principality,  but  left 
their  proper  habitation,  he  has  kept  in  perpetual 
bonds  under  darkness  to  the  judgment  of  the 
great  day.  Just  as  Sodom  and  Gomorrah,  and 
the  cities  about  them,  having  in  the  same  way 
with  these  given  themselves  over  to  fornication, 
and  gone  after  strange  flesh,  are  set  forth  as  an 
example,  suffering  the  punishment  of  eternal  fire. 

Yet  in  the  same  way  these  also  in  their  dream- 
ings  defile  the  flesh,  set  aside  dominion,  and 
revile  dignities.  But  Michael  the  archangel, 
when  contending  with  the  devil  he  was  disput- 
ing about  the  body  of  Moses,  did  not  dare  to 
bring  against  him  a  charge  characterized  by  re- 
viling, but  said  : 

The  Lord  rebuke  thee." 

But  these  revile  whatever  they  do  not  know. 
And  what  they  understand  naturally,  like  the 
creatures  without  reason,  in  these  they  are  de- 
stroyed. 

Woe  to  them  ! 

For  they  went  in  the  way  of  Cain  and  ran 
riotously  in  the  error  of  Balaam  for  hire,  and 
perished  in  the  rebellion   of  Korah. 


S.JuDE  ENOCH'S  PROPHECY.  ikj 

12.  ' 

These  are  they  who  are  hidden  rocks  in  your 
love  feasts  when  they  feast  with  you,  shepherds 
who  without  fear  feed  themselves ;  clouds  without 
water  carried  along  by  winds ;  autumn  trees  with- 
out fruit,  twice  dead,  pulled  up  by  the  roots;  wild 
waves  of  the  sea  foaming  out  their  own  shame; 
wandering  stars  for  whom  the  blackness  of  dark- 
ness has  been  reserved  forever. 

And  to  these  also  Enoch,  the  seventh  from 
Adam,  prophesied,  and  said  : 

Look,  the  Lord  is  coming  with  ten  thousands 
of  his  holy  ones  to  execute  judgment  on  all,  and  to 
convict  all  the  irreverent  of  all  their  irreverent 
deeds  which  they  have  irreverently  done,  and  of 
all  the  hard  things  which  irreverent  sinners  have 
spoken  against  him." 

These  are  murmurers,  faulters  of  Providence 
following  their  desires  (and  their  mouth  speaks 
great  swelling  words),  admiring  persons  for  the 
sake  of  advantage. 

But  you,  dear  brothers,  remember  the  words 
which  have  been  spoken  before  by  the  apostles  of 
our  Lord  Jesus  Christ ;  how  they  used  to  tell  you  : 

^'In  the  last  time  there  will  be  mockers,  follow- 
ing their  own  irreverent  desires.'* 

These  are  they  who  make  separations,  sensuous, 
because  they  have  not  the  Spirit. 

But  you,  dear  brothers,  building  up  yourselves  on 


IS8  REBUKE  AND  SAVE.  S.  Jude 

^  20. 

your  most  holy  faith,  praying  in  the  Holy  Spirit, 

keep  yourselves  in  the  love  of  God,  looking  for  the 

mercy  of  our  Lord  Jesus  Christ  which  leads  to 

eternal  life. 

And  some  rebuke  as  you  debate  with  them ;  and 
some  save,  snatching  them  out  of  the  fire,  and  pity 
others  with  fear ;  hating  even  the  garment  spotted 
by  the  flesh. 

Now  to  him  who  is  able  to  keep  you  from  stum- 
bling, 

And  to  present  you  blameless 
Before  the  presence  of  his  majesty 
With  exulting  joy. 
To  the  only  God  our  Saviour  through  Jesus  Christ 
our  Lord, 
Be  majesty,  sovereignty, 
Dominion  and  authority, 
Before  all  time,  and  now,  and  for  evermore. 
Amen. 


JAMES. 


JAMES, 


A  SLAVE  OF  GOD 

AND  OI'^  THE 

LORD  JESUS  CHRIST, 

To  the  twelve  tribes  which  are  of  the  Dispersion, 
Greeting. 

Consider  it  all  joy,  my  brothers,  when  you  fall 
into  various  trials,  knowing  that  the  trial  of  your 
faith  works  endurance.  And  let  endurance  have 
its  perfect  work  so  that  you  may  be  perfect  and 
entire,  lacking  nothing. 

But  if  any  of  you  lacks  wisdom,  let  him  ask  of 
God  who  gives  to  all  liberally  and  does  not  throw 
it  up  to  them,  and  it  will  be  given  you.  But  let 
him  ask  in  faith,  without  any  doubts.  For  he  who 
doubts  is  like  the  surge  of  the  sea  driven  by  the 
winds  and  blasts.  For  do  not  let  that  man  think 
he  will  receive  anything  from  the  Lord ;  a  double- 
minded  man,  unstable  in  all  his  ways. 


I62  HUMILITY,  S.James 

I  ;  9. 

But  let  the  lowly  brother  boast 

In  his  exaltation, 

And  the  rich 

In  his  humiliation. 

Because  like  the  flower  of  the  grass 
He  will  pass  away. 

For  the  sun  rises  with  the  scorching  heat, 
And  withers  the  grass ; 
And  its  flower  falls, 
And  the  beauty  of  its  form  perishes. 
In  this  way,  too,  will  the  rich  man 
Fade  away  in  his  goings. 

Blessed  is  the  man  who  endures  temptation. 

For  when  he  has  been  approved, 

He  will  receive  the  crown  of  life 

Which  the  Lord  promised 

To  those  who  love  him. 
Let  no  one  say  when  he  is  tempted, 
It  is  from  God  that  I  am  tempted. 

For  God  cannot  be  tempted  with  evil, 

And  he  tempts  no  one. 
But  each  one  is  tempted, 

When  he  is  drawn  away  by  his  own  desire  and 
enticed. 
Then  the  desire 

When  it  has  conceived  bears  sin, 
And  the  sin, 


S.James  GOD    THE    GIVER.  1 6^ 

I  ;  15.  ^ 

When  it  is  full  grown,  brings  forth  death. 
Do  not  be  deceived,  my  dear  brothers. 

Every  kind  of  generous  giving  and  every  perfect 
gift  is  from  above. 
And  comes  down  from  the  Father  of  lights. 
With  whom  can  be  no  variation. 

Nor  shadow  which  is  cast  by  turning. 
Of  his  own  will  he  brought  us  forth  by  the  word  of 
truth. 

So  that  we  should  be  a  kind  of  first-fruits  of  his 
creatures. 
You  know  this,  my  dear  brothers. 
But  let  every  man  be  swift  to  hear, 
Slow  to  speak,  slow  to  wrath. 
For  the  wrath  of  man 
Does  not  work  the  goodness  of  God, 
■    So,  putting  away  all  lilthiness 
And  overflowing  malice, 
Receive  with  meekness  the  implanted  word 
Which  is  able  to  save  your  souls. 

But  be  doers  of  the  word, 

And  not  hearers  only,  deluding  your  own  selves. 
For  if  any  one  is  a  hearer  of  the  word,  and  not 
a  doer, 

He  is  like  a  man  looking  at  his  natural  face  in 
a  glass, 


LIBERTY'S  LA  W,  S.  James 

For  he  looks  at  himself  and  goes  away, 
And  at  once  forgets  what  kind  of  a  man  he 
was. 

But  he  who  looks  into  the  perfect  law, 
The  law  of  liberty,  and  continues  to  look, 
Being  not  a  hearer  who  forgets,  but  a  doer  who 
does, 

This  man  will  be  blessed  in  his  doing. 
If  any  one  thinks  himself  to  be  religious, 

While  he  does  not  bridle  his  tongue, 

But  deceives  his  heart, 
This  man's  religion  is  vain. 
Pure  religion. 

And  undefiled  before  our  God  and  Father,  is 
this. 

To  visit  the  fatherless  and  widows  in  their  afflic- 
tion, 

And  to  keep  himself  unspotted  from  the  world. 

My  brothers,  do  not  hold  the  faith  of  our  Lord 
Jesus  Christ,  the  Lord  of  glory,  with  respect  of 
persons.  For  if  there  comes  into  your  syna- 
gogue a  gold-ringed  man,  in  gorgeous  clothes, 
and  there  comes  in  also  a  poor  man  in  squalid 
clothes  ;  and  you  look  with  respect  on  him  who 
wears  the  gorgeous  clothes,  and  say,  Sit  here 
honorably  ;  And  you  say  to  the  poor  man,  Stand 
there,  or  sit  under  my  footstool ;  are  you  not 


S.James  A  COMPLETE  LAW.  l6=; 

2:4.  ^ 

divided  in  your  own  mind  and  have  become  judges 
with  evil  thoughts  ? 

Listen,  my  dear  brothers. 

Did  not  God  choose  those  who  are  poor  so  far 
as  this  world  is  concerned  to  be  rich  in  faith,  and 
heirs  of  the  Kingdom  which  he  promised  to  those 
who  love  him  ? 

But  you  have  dishonored  the  poor. 

Do  not  the  rich  oppress  you,  and  themselves 
drag  you  to  courts  of  justice  ?  Is  it  not  they  who 
revile  the  noble  name  by  which  you  are  called  ? 
If,  however,  you  keep  the  royal  law  according  to 
the  scripture : 

Thou  shalt  love  thy  neighbor  as  thyself, 
you  do  well.    But  if  you  are  person-accepting,  it  is 
sin  which  you  are  committing,  and  you  are  con- 
victed by  the  law  as  law-breakers. 

For  whoever  shall  keep  the  whole  law,  yet  shall 
offend  in  one  point,  he  has  become  guilty  of  all. 
For  he  who  said  : 

Do  not  commit  adultery, 

said  also  : 

Do  not  kill. 

Now  if  you  do  not  commit  adultery,  but  kill,  you 
have  become  a  law-breaker. 

So  speak  and  so  act  as  men  who  are  to  be  judged 
by  a  law  of  liberty.  For  judgment  is  without 
mercy  to  him  who  has  showed  no  mercy. 

Mercy  glories  over  judgment. 


1 66  FAITH  AND  WORKS,  S.James 

2  :  14. 

What  good  is  it,  my  brothers, 

If  any  one  says  he  has  faith, 

But  has  no  works  ? 

Can  that  faith  save  him  ? 

If  a  brother  or  sister  is  naked, 

And  in  need  of  daily  food, 

And  one  of  you  says  to  them, 

Go  in  peace.     Be  warmed  and  filled. 

And  yet  he  does  not  give  them  the  things 
needed  for  the  body, 
What  good  is  it  ? 
In  the  same  way  also  faith, 
If  it  has  no  works,  is  in  itself  dead. 

But  some  one  will  say  : 

You  have  faith  and  I  have  works. 

Show  me  your  faith  apart  from  your  works. 

And    I    will    show    you    my    faith   by  my 
works. 

You  believe  God  is  one.     You  do  well. 

The  demons  also  believe  and  shudder. 
But  do  you  want  to  know,  O  vain  man, 
That  faith  apart  from  works  is  barren  ? 

Was  not  Abraham  our  father  set  right  in  God's 
sight  by  works, 

In  offering  up  Isaac  his  son  on  the  altar  ? 

You  see  that  faith  worked  with  his  works, 

And  by  works  faith  was  made  perfect. 

And  the  scripture  was  fulfilled,  which  says : 


5.  James  THE    TONGUE,  1 6? 

2  :  23. 

And  Abraham  believed  God, 

And  it  was  counted  to  him  for  goodness 

And  he  was  called  the  friend  of  God. 

You  see  that  by  works  a  man  is  set  right  in 

God's  sight, 
And  not  by  faith  alone. 

In  the  same  way  was  not  Rahab  the  harlot  set 

right  in  God's  sight  by  works, 
In  receiving  the  messengers  and  sending  them 
out  another  way? 
For  as  the  body  apart  from  the  spirit 
Is  dead, 

In  the  same  way  also  faith  apart  from  works 
Is  dead. 

My  brothers,  do  not  get  into  the  way  of  being 
many  teachers,  knowing  that  we  shall  receive  heavier 
judgment.    For  in  many  things  we  all  offend. 

If  any  one  does  not  offend  in  word,  he  is  a 
perfect  man,  able  to  bridle  the  whole  body  also. 
And  if  we  put  the  horses'  bits  into  their  mouths, 
so  that  they  may  obey  us,  we  turn  about  their 
whole  body  also. 

Look,  the  ships  also,  though  they  are  so  great, 
and  are  driven  by  rough  winds,  are  yet  turned 
about  by  a  very  small  rudder,  wherever  the  impulse 
of  the  steersman  wishes. 

So   the  tongue  also  is  a  little  member,  and 


1 68  TRUE  WISDOM.  S.  James 

3  :  5- 

boasts  great  things.  Look  !  how  great  a  forest 
a  little  fire  kindles.  And  the  tongue  is  a  fire. 
The  world  of  iniquity  among  our  members  is  the 
tongue,  which  defiles  the  whole  body  and  sets 
the  world  aflame  and  is  ever  being  set  on  fire 
itself  by  gehenna. 

For  every  kind  of  beasts  and  birds,  of  creep- 
ing things  and  things  in  the  sea,  is  tamed,  and 
has  been  tamed  by  mankind,  but  the  tongue  can 
no  one  tame.  It  is  an  uncontrollable  evil,  it  is 
full  of  deadly  poison. 

With  it  we  bless  the  Lord  and  Father  ;  and 
with  it  we  curse  men,  who  are  made  after  the 
likeness  of  God.  Out  of  the  same  mouth  come 
blessing  and  cursing. 

My  brothers,  these  things  ought  not  to  occur 
in  this  way.  Surely  the  fountain  does  not  send 
out  from  the  same  opening  salt  water  and  fresh  ? 
Surely  a  fig-tree,  my  brothers,  cannot  yield 
olives,  or  a  vine,  figs  1  Nor  can  a  salt  spring 
yield  fresh  water. 

Who  is  wise 

And  understanding  among  you  ? 
Let  him  show  by  his  noble  conduct 
His  works  in  meekness  of  wisdom. 

But  if  you  have  bitter  jealousy 

And  faction  in  your  heart, 


S.James  WARS  AND  FIGHTS.  i6q 

3  :  14.  ^ 

Do  not  boast, 

And  do  not  lie  against  the  truth. 

This  wisdom  is  not  one  which  comes  down 

from  above, 
But  is  earthly,  sensual,  demon-like. 
For  where  jealousy  and  faction  are, 
There  is  confusion  and  every  vile  deed. 
But  the  wisdom  which  is  from  above  is  first 
pure. 

Then  peaceable,  forbearing,  persuasive, 
Full  of  mercy  and  generous  fruits, 
Without  vacillation,  without  hypocrisy. 
And  the  fruit  of  right  doing  is  sown  in  peace, 
For  those  who  make  peace. 

Where  do  wars  come  from. 
And  where  do  the  fightings  among  you  come 
from  ? 

Is  it  not  from  here,  from  your  lusts. 

Which  keep  warring  in  your  members? 

You  desire  and  do  not  have. 

You  kill  and  covet  and  cannot  obtain. 

You  fight  and  war. 

You  do  not  have. 

Because  you  do  not  ask. 

You  ask  and  do  not  receive. 

Because  you  ask  amiss. 

So  that  you  may  spend  it  on  your  lusts. 


O  PRIDE  AND  HUMILITY.         S.  James 

4  :4- 

You  adulterers  and  adulteresses  ! 

Do  you  not  know  that  the  friendship  of  the 

world 
Is  enmity  with  God  ? 

So  whoever  wishes  to  be  a  friend  of  the 
world 

Makes  himself  an  enemy  of  God. 

Or  do  you  think  the  scripture  speaks  in  vain, 

The  spirit  which  he  made  to  dwell  in  us 

He  yearns  for,  even  to  jealous  envy  ? 

But  he  gives  more  grace. 

So  the  scripture  says  : 

God  resisteth  the  proud, 

But  giveth  favor  to  the  humble, 

So  be  subject  to  God. 

But  resist  the  devil, 

And  he  will  flee  from  you. 

Draw  near  to  God, 

And  he  will  draw  near  to  you. 

Cleanse  your  hands,  you  sinners, 

And  purify  your  hearts,  you  double-minded. 

Be  afflicted,  and  mourn,  and  weep. 

Let  your  laughing  be  turned  to  mourning, 

And  your  joy  to  heaviness, 
Humble  yourselves  in  the  sight  of  the  Lord; 
And  he  will  exalt  you. 


Do  not  talk  against  each  other,  brothers. 


S.  James  £  VIL  SPEAKING.  1 7 1 

4:11. 

He  who  talks  against  a  brother,  or  judges  his 
brother, 

Talks  against  the  law  and  judges  the  law. 
But  if  you  judge  the  law, 
You  are  not  a  doer  of  the  law  but  a  judge. 
One  only  is  the  lawgiver  and  judge, 
He  who  is  able  to  save  and  to  destroy. 
Who  are  you  who  judge  your  neighbor  ? 

Come  now,  you  who  say  :  To-day  or  to-mor- 
row we  will  go  into  this  city,  and  spend  a  year 
there,  and  trade,  and  make  money.  And  you  do 
not  know  what  shall  happen  to-morrow. 

What  is  your  life  ? 

For  you  are  a  vapor  which  appears  for  a  little 
w^hile,  and  then  vanishes  away  :  instead  of  your 
saying,  If  the  Lord  wishes,  we  will  both  live, 
and  do  this  or  that. 

But  now  you  boast  in  your  vauntings  :  all  such 
boasting  is  evil. 

So  to  him  who  knows  how  to  act  nobly,  and 
does  not  do  it,  to  him  it  is  sin. 

Come  now,  you  rich,  weep  and  howl 

For  your  miseries  which  are  coming  on  you. 

Your  riches  are  corrupted. 

Your  clothes  are  moth-eaten. 

Your  gold  and  silver  are  rusted. 


J72  LOVE  OF  RICHES.  S.James 

'  5:3. 

Their  rust  will  be 

For  a  witness  against  you, 

And  will  eat  your  flesh  like  fire. 

You  have  laid  up  your  treasure 

In  the  last  days. 

Look,  the  wages  of  the  laborers. 

Who  mow^ed  your  fields. 

Which  by  you  is  kept  back  by  fraud, 
Cries  out. 

And  the  cries  of  those  who  reaped 
Have  entered  the   ears   of   the   Lord  of 
Sabaoth. 

You  have  lived  luxuriously  on  the  earth, 

And  spent  wantonly. 

You  have  nourished  your  hearts 

In  a  day  of  slaughter. 
You  condemned,  you  killed  the  doer  of  right. 
He  does  not  resist  you. 

So  be  patient,  brothers,  till  the  coming  of  the 
Lord.  Look,  the  husbandman  waits  for  the 
precious  fruit  of  the  earth  and  is  patient  over  it, 
till  it  receives  the  early  and  latter  rain. 

So  you  also  be  patient.  Strengthen  your 
hearts.    For  the  coming  of  the  Lord  is  at  hand. 

Do  not  complain  about  each  other,  brothers, 
so  that  you  may  not  be  judged.  Look,  the  judge 
is  standing  before  the  door. 


S.James  CHEERFUL  PATIENCE.  1 73 

5  :  10. 

Brothers,  take  for  an  example  of  suffering  and 
of  patience  the  prophets  who  spoke  in  the  name 
of  the  Lord. 

Look,  we  call  those  blessed  who  endured. 
You  have  heard  of  the  patience  of  Job,  and  have 
seen  the  end  of  the  Lord,  how  the  Lord  is  full  of 
pity,  and  merciful. 

But  above  all,  my  brothers,  do  not  swear, 

Neither  by  the  heaven, 

Nor  by  the  earth. 

Nor  by  any  other  oath  : 
But  let  your  yes  be  yes,  and  your  no,  no, 
So  that  you  may  not  fall  under  judgment. 

Is  any  among  you  suffering  ? 

Let  him  pray. 
Is  any  cheerful  ? 

Let  him  sing  praise. 
Is  any  among  you  sick  ? 

Let  him  call  for  the  elders  of  the  Church ; 

And  let  them  pray  over  him, 

Anointing  him  with  oil  in  the  name  of  the 
Lord. 

And  the  prayer  of  faith  will  save  him  who  is 
sick 

And  the  Lord  will  raise  him  up. 
And  if  he  has  committed  sins, 
It  will  be  forgiven  him. 


174  ^   GOOD  MAN'S  PRAYER.  S.James 

5:16. 

So  confess  your  sins  to  each  other, 
And  pray  for  each  other,  so  that  you  may  be 
cured. 

The  prayer  of  a  good  man  is  of  much  avaiv  m 

its  workhig. 
Elijah  was  a  man  of  Hke  passions  with  us, 
And  he  prayed  earnestly  that  it  might  not 
rain  : 

And  it  did  not  rain  on  the  earth 
For  three  years  and  six  months. 
And  he  prayed  again  ; 

And  the  heaven  gave  rain 
And  the  earth  bore  her  fruit. 

My  brothers,  if  any  among  you  errs  from  the 
truth. 

And  some  one  converts  him, 
Let  him  know, 
That  he  who  converts  a  bad  man  from  the 
error  of  his  way 
Will  save  a  soul  from  death. 
And  will  cover  a  multitude  of  sins. 


HEBREWS. 


In  former  times  it  was  only  partially, 

And  in  many  different  ways, 
God  spoke  to  our  forefathers 

In  those  through  whom  he  revealed  himself. 
But  in  these  last  days  he  has  once  for  all 
spoken  to  us 

In  his  Son, 
Whom  he  appointed  heir  of  everything, 

And  through  whom  he  made  the  worlds. 

He  is  the  reflected  perfection  of  God, 
And  the  imprint  of  the  divine  nature. 

And  it  is  he  who  sustains  everything 
By  the  expression  of  his  power. 

So  when  he  had  cleared  men  from  the  guilt  of 
sin. 

He  sat  down  on  the  right  of  the  Majesty  on 
high. 

And  he  became  as  much  greater  than  the 
angels 

As  the  name  he  inherited  is  of  more  dignity 
than  theirs. 

177 


l-j^  CHRISTIANITY  SUPEBIOB  TO  JUDAISM.  Heb. 

1 ;  o. 

For  to  which  of  the  angels  did  he  ever  say : 

Thou  art  my  Son. 

To-day  have  I  begotten  thee : 

And  again, 

I  will  be  to  him  a  Father, 
And  he  shall  be  to  me  a  Son  ? 

And  when  again  he  brings  the  first-born  into 
the  world 
He  says : 

Let  all  the  angels  of  God  worship  him. 
And  to  the  angels  he  says : 
He  maketh  his  angels  winds, 
And  his  servants  flaming  fire. 
But  to  the  Son  he  says : 

Thy  throne,  O  God,  is  forever  and  ever. 

The  sceptre  of  uprightness  is  the  sceptre  of  thy 
kingdom. 

Thou  hast  loved  goodness  and  hated  lawlessness, 
So  God,  thy  God,  hath  anointed  thee 
With  the  oil  of  gladness  above  thy  fellows  : 
And, 

Thou,  Lord,  in  the  beginning 

Hast  laid  the  foundation  of  the  earth. 

And  the  heavens  are  the  works  of  thy  hands. 

They  shall  perish. 

But  thou  continuest. 

And  they  all  shall  become  old  as  doth  a  garment, 
And  as  a  mantle  shalt  thou  roll  them  up. 
As  a  garment,  and  they  shall  be  changed. 

But  thou  art  the  same, 

And  thy  years  shall  not  fail. 


heb.  a  great  salvation.  179 

But  to  which  of  the  angels  has  he  ever  said  : 
Sit  thou  on  my  right  hand 

Till  I  make  thine  enemies  thy  footstool  ? 

Are  they  not  all  ministering  spirits 
AVho  are  being  continually  sent  out 

To  do  sonae  work  in  the  interest  of  those 
Who  are  going  to  inherit  salvation  ? 

For  this  reason  we  ought  to  pay  the  greater  at- 
tention to  what  we  have  heard,  for  fear  of  drifting 
away  from  it.  For  if  the  message  delivered  by 
angels  was  to  be  relied  on,  and  every  violation  and 
disobedience  was  dealt  with  as  it  justly  deserved, 
how  are  we  to  escape,  if  we  pay  no  attention  to 
such  a  great  salvation  ?  Such  a  salvation  as  was 
at  first  delivered  by  the  Lord,  and  was  then  made 
sure  to  us  by  those  who  heard.  Yes,  and  God, 
also,  bore  witness  with  them  to  what  they  told  you, 
with  signs  and  wonders  and  mighty  works  and  gifts 
of  the  Holy  Spirit,  just  as  he  willed. 

For  it  was  not  to  angels  God  subjected  the  world 
to  come,  about  which  we  are  speaking.  But  some 
one  has  somewhere  testified,  and  said  : 

What  is  man,  that  thou  art  mindful  of  him, 
Or  the  son  of  man,  that  thou  visitest  him  ? 

Thou  madest  him  a  little  lower  than  the  angels;  * 
Thou  crownedst  him  with  glory  and  honor. 

And  didst  set  him  over  the  works  of  thy  hands. 

Thou  didst  put  all  things  in  subjection  under  his 
feet. 


i8o  CHRISTIANITY  SUPERIOR  TO  JUDAIS3L  Heb. 

2 :  o. 

For  in  subjecting  everything  to  him,  he  left  noth- 
ing not  subjected  to  him.  But,  as  things  now  are, 
we  do  not  yet  see  everything  subjected  to  him. 
But  we  see  him  who  was  made  a  little  lower  than 
the  angels  so  that,  by  God's  favor,  he  might  die  for 
everybody,  that  is,  Jesus,  through  the  suffering  of 
death,  crowned  with  glory  and  honor.  For  it  was 
becoming  to  him,  for  whom  everything  exists  and 
through  whom  they  exist,  in  bringing  many  sons  to 
a  glorious  condition  of  blessedness,  to  make  the 
author  of  their  salvation  perfect  through  sufferings. 
For  both  he  who  is  devoting  us  to  God  and  those 
who  are  being  devoted  to  him  are  all  from  the  one 
Father.  For  this  reason  he  is  not  ashamed  to  call 
them  brothers,  and  says  : 

I  will  declare  thy  name  to  my  brethren, 
In  the  midst  of  the  congregation  will  I  sing  thy 
praise. 

And  again  : 

I  will  put  my  trust  in  him. 
And  again : 

Behold,  I  and  the  children  whom  God  hath  given  me. 
Since,  then,  the  children  are  sharers  in  flesh  and 
blood,  he  also  himself  in  the  same  way  partook  of 
them,  so  that,  through  death,  he  might  deprive  him 
who  has  the  power  over  death  of  his  power,  that  is, 
the  devil ;  and  might  deliver  all  those  who,  be- 
cause of  their  fear  of  death,  were  all  their  lifetime 


Heb.  CHRIST  above  MOSES.  i8i 

2:  15. 

bound  in  slavery.  For  he  never  anywhere  helps 
angels.  On  the  contrary,  he  helps  Abraham's 
children.  For  that  reason  it  was  necessary  for  him 
to  be  made  like  his  brothers  in  every  way,  so  that 
he  might  become  a  compassionate  and  faithful  high 
priest  in  his  relation  to  God  for  the  expiation  of  the 
sins  of  the  people.  For  since  he  himself  has  been 
tempted,  and  has  suffered  as  a  result  of  it,  he  is 
able  to  render  assistance  to  those  who  are  being 
tempted. 

Because  of  what  has  just  been  said,  devoted 
brothers,  partakers  of  a  heavenly  calling,  fix  your 
mind  on  the  Apostle  and  high  priest  whom  we  pro- 
fess to  be  ours,  that  is,  Jesus.  Think  of  him  as 
faithful  to  him  who  appointed  him,  just  as  Moses 
was  faithful  in  his  deahngs  with  the  Children  of 
Israel.  For  he  has  been  considered  worthy  of 
more  dignity  than  Moses  to  the  extent  that  he  who 
built  the  house  has  more  honor  than  the  house. 
For  every  house  is  built  by  some  one.  But  he 
who  built  everything  is  God.  Now  Moses  was 
faithful  in  all  his  dealings  with  the  Children  of 
Israel  who  constituted  God's  house,  and  he  was 
thus  faithful  as  a  servant  for  the  purpose  of  bearing 
testimony  to  what  was  hereafter  to  be  spoken.  But 
Christ  was  faithful  as  a  Son  set  over  his  Father's 
house.    And  that  house  are  we,  if  we  hold  the 


1 82  CHRISTIANITY  SUPERIOR  TO  JUDAIS3I,  Heb. 

3:  6. 

boldness  and  the  boasting  of  our  hope  firm  to  the 
end. 

It  is,  on  that  account,  just  as  the  Holy  Spirit  '  • 
says : 

To  day  if  ye  will  hear  his  voice, 

Harden  not  your  hearts,  as  in  the  provocation, 
As  in  the  day  of  temptation  in  the  wilderness, 

Where  your  fathers  tempted  me,  proved  me, 

And  saw  my  works  forty  years. 
Wherefore  I  was  displeased  with  this  generation, 

And  said  :  They  do  alway  err  in  their  heart. 
But  they  did  not  know  my  ways : 

As  I  sware  in  my  wrath  : 
They  shall  not  enter  into  my  rest. 

See  to  it,  brothers,  that  none  of  you  are  ever  so 
wickedly  faithless  as  to  turn  away  from  the  living 
God.  On  the  contrary,  encourage  each  other  day 
by  day,  while  it  is  called,  To-day,  so  that  none  of 
you  may  become  hardened  by  the  deceitfulness  of 
sin.  For  we  have  become  partakers  of  the  Christ, 
if,  that  is,  we  continue  to  hold  the  confidence 
which  we  had  in  the  beginning  firm  to  the  end  : 
while  it  is  said  : 

To-day,  if  ye  will  hear  his  voice. 

Harden  not  your  hearts,  as  in  the  provocation. 

For  who  were  they  who  heard  and  caused  the 
provocation  ? 

But  why  need  I  ask  ?  W as  it  not  all  those  who 
were  led  out  of  Egypt  by  Moses  ? 


heb.  be  not  faithless.  183 

3: 17.  ^ 

And  with  whom  was  he  displeased  forty  years  ? 

Was  it  not  with  those  who  sinned,  whose  dead 
bodies  fell  in  the  wilderness  ? 

And  to  whom  did  he  swear  that  they  should  not 
enter  into  his  rest,  but  to  the  disobedient  ? 

And  so  we  see  that  they  were  not  able  to  enter  in 
because  of  unbelief. 

Since,  then,  a  promise  has  been  left  us  of  enter- 
ing into  his  rest,  let  us  be  afraid  that  some  of  you 
may  possibly  be  considered  as  having  fallen  short 
of  it.  For  we  have  had  Good  News  brought  to  us 
just  as  they  had.  But  the  message  which  they 
heard  was  of  no  advantage  to  them,  because  they 
were  not  united  by  faith  to  those  who  heard.  For 
we  who  have  believed  are  entering  into  the  rest,  just 
as  he  has  said  : 

As  I  sware  in  my  wrath, 

They  shall  not  enter  into  my  rest ; 

although  the  works  were  finished  from  the  founda- 
tion of  the  world.  For  he  has  spoken  somewhere 
of  the  seventh  day  in  this  way : 

And  God  rested  on  the  seventh  day  from  all  his  works. 
And  again  in  another  place  : 

They  shall  not  enter  into  my  rest. 
Since,  then,  it  remains  that  some  are  entering  into 
it,  while  they  to  whom  the  Good  News  was  first 
brought  failed  to  enter  into  it  because  of  their  diso- 
bedience, he  again  appoints  a  day,  To-day,  saying 


1 84  CHRISTIANITY  SUPERIOR  TO  JUDAISM.  Heb. 
^  4:  7. 

through  the  Psalmist,  so  long  afterwards,  just  as  has 
been  said  before : 

To-day,  if  ye  will  hear  his  voice, 
Harden  not  your  hearts. 

For,  if  Joshua  had  given  them  rest,  he  would  not 
have  spoken  afterwards  about  another  day.  So 
there  is  still  left  a  rest  for  the  people  of  God.  For 
he  who  has  entered  into  his  rest,  has  himself  also 
rested  from  his  works,  just  as  God  did  from  his. 
So  let  us  make  an  earnest  effort  to  enter  into  that 
rest,  so  that  no  one  may  fall  as  a  result  of  the  same 
kind  of  disobedience.  For  God's  mind  is  living 
and  active,  and  sharper  than  any  two-edged  sword, 
and  piercing  even  to  the  dividing  of  soul  and  spirit, 
of  both  joints  and  marrow,  and  is  skilled  in  tracing 
out  and  passing  judgment  on  men's  thoughts  and 
feelings.  And  there  is  not  a  creature  which  is  not 
plainly  in  his  sight.  For  everything  is  naked  and 
laid  open  to  the  eyes  of  him  with  whom  we  have  to 
do. 

Since,  then,  we  have  a  great  high  priest  who  has 
passed  through  the  heavens,  Jesus,  the  Son  of  God, 
let  us  hold  firmly  to  what  we  profess.  For  our 
high  priest  is  not  one  who  cannot  sympathize  with 
our  weaknesses.  For,  while  he  never  sinned,  yet 
he  was  tempted  in  every  respect  like  ourselves.  So 
let  us  come  boldly  to  the  throne  of  favor  so 


heb.        babes— full-grown  men,  iS=s 

4:  16.  ^ 

that  we  may  receive  mercy  and  may  find  favor  that 
will  be  of  timely  assistance  to  us  when  we  are  in 
need. 

For  every  high  priest,  taken  from  among  men,  is 
appointed  for  men  in  their  relation  to  God  to  offer 
both  bloody  and  unbloody  sacrifices  for  sins,  as  one 
who  can  bear  gently  with  the  ignorant  and  erring, 
because  he  himself  also  is  weak,  and  for  this  reason 
he  must  offer  sacrifices  for  his  own  sins  as  well  as 
for  those  of  the  people.  And  no  one  takes  the 
honor  to  himself.  It  is  only  when  he  is  called  by 
God  just  as  Aaron  was.  So  the  Christ  also  did  not 
assume  to  himself  the  dignity  of  a  high  priest.  On 
the  contrary,  it  was  the  doing  of  him  who  said : 

Thou  art  my  Son, 

To-day  have  I  begotten  thee : 

just  as  he  also  says  in  another  place : 

Thou  art  a  priest  forever, 

After  the  order  of  Melchisedek. 
And,  when  he  was  on  earth,  having  with  a  strong 
cry  and  tears  offered  up  prayers  and  supplications 
to  him  who  was  able  to  save  him  from  death,  and 
having  been  heard  because  of  his  piety,  even  though 
-he  was  a  son,  yet  he  learned  obedience  from  what 
he  suffered ;  and,  when  he  had  been  made  per- 
fect, he  became  the  author  of  eternal  salvation  to 
all  those  who  obey  him,  addressed  by  God  as  high 
priest  after  the  order  of  Melchisedek. 


i86  CHBISTIANITY  SUPERIOR  TO  JUDAISM.  Heb. 

5:  11. 

Now  we  have  many  things  to  say  about  this,  and 
they  are  hard  to  explain,  because  you  have  become 
dull  of  hearing.  For  when  you  ought  to  be  teach- 
ers because  of  the  time  you  have  been  believers, 
you  need  some  one  to  teach  you  again  the  very  first 
principles  of  the  precepts  of  God.  And  you  have 
become  such  as  have  need  of  milk,  and  not  of  solid 
food.  For  no  one  who  drinks  milk  has  any  expe- 
rience in  the  teaching  concerning  the  way  in  which 
a  man  may  attain  to  a  condition  acceptable  to  God. 
For  he  is  a  babe.  For  solid  food  is  for  full-grown 
men,  for  those,  that  is,  who  by  reason  of  practice 
have  their  faculties  trained  to  distinguish  between 
what  is  noble  and  what  is  bad. 

For  this  reason  let  us  give  up  the  teaching  which 
has  to  do  with  the  first  principles  concerning  the 
Christ,  and  press  on  to  our  full  growth  in  him.  Do 
not  let  us  keep  laying  again  a  foundation  of  a  change 
of  mind  and  purpose  of  heart  which  leads  one  to 
turn  from  dead  works.  I  say,  do  not  let  us  keep 
laying  again  a  foundation  which  includes  such  a 
change,  and  also  these  things  :  Faith  which  rests 
on  God,  the  teaching  of  purifications,  the  laying  on 
of  hands,  the  resurrection  of  the  dead,  and  eternal 
judgment.  And  what  has  just  been  urged  we  will  . 
do,  if  God  permits.  I  say,  if  God  permits,  for,  so 
far  as  those  are  concerned  who  were  once  enlight- 
ened, and  tasted  of  the  heavenly  gift,  and  were 


Heb.  abb  ARAM  AND  THE  BBOMISE.  187 
6:  4.  ' 

made  partakers  of  the  Holy  Spirit,  and  tasted  the 
noble  word  of  God  and  the  powers  of  the  world  to 
come,  and  then  fell  away,  it  is  impossible  to  bring 
them  back  again  to  a  change  of  mind  and  purpose 
of  heart.  For  they  have  crucified  to  themselves 
the  Son  of  God  afresh,  and  put  him  to  open  shame. 
For  the  land  which  has  drunk  in  the  rain  which 
keeps  coming  frequently  upon  it,  and  keeps  bearing 
herbs  useful  to  those  for  whom  it  is  continually 
worked,  receives  a  blessing  from  God  :  but  if  it 
bears  thorns  and  thistles,  it  is  not  what  it  ought  to 
be,  and  is  on  the  point  of  being  cursed. 

But,  my  dear  brothers,  we  believe  better  things 
of  you,  and  things  which  belong  to  salvation,  even 
if  we  speak  in  this  way.  For  God  is  not  what  he 
ought  not  to  be,  so  as  to  forget  your  work  and  the 
love  which  you  showed  towards  his  name  in  assist- 
ing his  devoted  ones  and  in  still  assisting  them. 
And  we  desire  that  each  one  of  you  may  show  the 
same  earnestness  towards  the  attainment  of  the 
full  productiveness  of  hope  to  the  end,  so  that  you 
may  not  become  indolent,  but  imitators  of  those 
who  through  faith  and  perseverance  keep  inheriting 
the  promises. 

For  in  making  the  promise  to  Abraham,  since  he 
had  no  one  any  greater  to  swear  by,  God  swore  by 
himself,  and  said  : 

I  will  most  surely  bless  thee, 

And  I  will  most  surely  multiply  thee. 


1 88  CHRISTIANITY  SUPERIOR  TO  JUDAISM.  Heb. 

6:  lo. 

And  so  he  persevered  and  obtained  the  promise. 
For  men  always  swear  by  some  one  greater  than 
themselves.  And  in  their  every  dispute  the  oath 
settles  the  matter.  So,  wishing  to  show  much 
more  plainly  to  the  heirs  of  the  promise  the  un- 
changeableness  of  his  purpose,  God  pledged  him- 
self with  an  oath.  And  he  did  this  so  that  by  two 
unchangeable  things  in  which  it  is  impossible  for 
God  to  lie,  we,  who  have  fled  to  take  refuge  in  the 
hope  set  before  us,  may  have  strong  encourage- 
ment. And  this  hope  is  ours,  as  an  anchor  of  the 
soul,  both  sure  and  steadfast,  and  it  enters  into  the 
Holy  of  Holies,  where,  as  one  who  has  gone  before 
where  we  are  to  follow,  Jesus  has  entered  for  us  by 
having  become  a  high  priest  forever  after  the  order 
of  Melchisedek. 

For  this  Melchisedek,  King  of  Salem,  Priest  of 
the  most  high  God,  who  met  Abraham  returning 
from  the  defeat  of  the  kings,  and  blessed  him,  con- 
tinues to  be  a  priest  for  all  time  to  come.  To  him 
even  Abraham  gave  a  tenth  of  everything.  He  is 
first  explained  to  be  King  of  goodness  and  then 
King  of  Salem,  which  is.  King  of  peace.  He  is 
without  father,  without  mother,  without  genealogy. 
He  has  neither  beginning  of  days,  nor  end  of  life, 
but  is  made  like  the  Son  of  God. 

Now  consider  how  great  this  man  is,  to  whom 


Heb.  JESUS  AND  MELCHISEDEK,  189 

7:  4. 

Abraham  gave  a  tenth  of  the  chief  spoils — I  mean 
Abraham  the  patriarch.  And,  nideed,  those  of  the 
sons  of  Levi  who  take  the  office  of  the  priesthood 
are  directed  to  take  tithes  from  the  people  accord- 
ing to  the  law,  that  is,  from  their  brothers,  even 
though  they  are  descendants  of  Abraham.  But  he 
whose  genealogy  is  not  counted  from  them  has 
taken  tithes  from  Abraham,  and  had  blessed  him 
who  has  the  promises.  Now,  without  any  dispute,  it 
is  the  less  who  is  blessed  by  the  greater.  And  here 
among  us,  men  who  die  take  tithes,  but  in  the  case 
of  Melchisedek  it  is  said  that  he  is  living.  And, 
so  to  speak,  through  Abraham,  even  Levi  who 
takes  tithes  has  paid  tithes.  For  he  was  still  in 
the  loins  of  his  father  when  Melchisedek  met  him. 

Now  if  there  was  perfection  under  the  Levitical 
priesthood,  for  under  it  has  the  people  received  the 
law,  what  need  was  there  still  for  another  kind  of 
priest  to  arise  after  the  order  of  Melchisedek,  and 
not  to  be  counted  after  the  order  of  Aaron  ?  Now, 
when  the  priesthood  is  changed,  the  law  also  of 
necessity  becomes  changed.  For  he,  of  whom 
these  things  are  said,  belongs  to  another  kind  of 
tribe,  from  which  no  one  has  given  attendance  at 
the  altar.  For  it  is  evident  that  our  Lord  has 
arisen  out  of  Judah,  of  which  as  a  tribe  Moses  said 
nothing  about  priests.  And  what  we  are  speaking 
about  is  much  more  evident  still,  if,  after  the  like- 


1 QO  CHRISTIANTIY  SUPERIOR  TO  JUDAISM,  Heb. 
^  7 :  15. 

ness  of  Melchisedek,  there  arises  another  kind  of 
priest,  who  has  been  made,  not  in  virtue  of  the 
law  of  an  ordinance  which  is  Hmited  to  the  sphere 
of  men's  carnal  nature,  but  in  virtue  of  the  power 
of  an  indestructible  life.    For  it  is  said  of  him  : 

Thou  art  a  priest  forever, 

After  the  order  of  Melchisedek. 

For  a  previous  commandment  is  annulled  because 
it  has  become  weak  and  useless.  For  the  law 
made  nothing  perfect.  And  a  better  hope  is 
brought  in  to  take  its  place,  and  it  is  through  this 
hope  we  keep  drawmg  near  to  God.  And  since 
all  this  was  done  in  connection  with  the  taking  of 
an  oath,  to  that  extent,  also,  has  Jesus  become  the 
surety  of  a  better  agreement.  For  they  have  been 
made  priests  without  the  taking  of  an  oath,  but 
he  with  the  taking  of  an  oath  by  him  who  said  to 
him  : 

The  Lord  sware  and  will  not  change  his  mind. 
Thou  art  a  priest  forever. 

And  many  is  the  number  of  them  who  have  been 
made  priests,  because  by  death  they  were  prevented 
from  continuing.  But  he,  because  he  continues  for- 
ever, has  an  unchangeable  priesthood.  It  is  for  this 
reason,  also,  he  is  able  to  save  completely  those  who 
come  to  God  through  him.  For  he  is  always  liv- 
ing to  make  intercession  for  them. 

For  such  a  one  was  becoming  to  us  as  our  High 


HEB.  CHRIST  HE  A  VEN  HIGH  PRIEST,  1 9 1 
7:26.  ^ 

Priest,  pure,  innocent,  uncontaminated  by  evil, 
separated  from  sinners,  and  made  higher  than  the 
heavens.  He  has  no  daily  need,  like  the  other 
high  priests  referred  to,  to  offer  up  sacrifices,  first 
for  his  own  sins,  and  then  for  the  sins  of  the  peo- 
ple. For  this  latter,  he  did  once  for  all  when  he 
offered  up  himself.  For  the  law  appoints  men  who 
are  weak  to  be  high  priests.  But  the  declaration 
of  the  oath,  which  was  after  the  law,  appoints  a 
Son,  who  has  been  perfected  forever. 

Now  the  main  point  of  what  we  are  saying  is 
this  :  It  is  a  high  priest  of  this  kind  whom  we 
have,  one  who  sat  down  on  the  right  hand  of  the 
throne  of  the  Majesty  in  the  heavens,  one  who  does 
the  high  priest's  work  in  the  Holy  Place  and  the 
real  tabernacle,  which  God  pitched,  and  not  man. 
For  every  high  priest  is  appointed  to  offer  both 
bloody  and  unbloody  sacrifices.  For  this  reason  it 
is  necessary  for  this  high  priest  also  to  have  some- 
thing to  offer.  Now,  if  he  were  on  earth,  he  would 
not  be  a  priest  at  all.  For  there  are  those  who 
offer  the  gifts  according  to  the  law.  These  per- 
form their  priestly  functions  for  the  furtherance  of 
a  token  and  shadow  of  the  heavenly  things,  just  as 
Moses  is  warned  by  God  when  he  is  going  to  make 
the  tabernacle.  For  he  says  to'  him  : 
See  that  thou  make  all  things 

According  to  the  pattern 

That  was  showed  thee  in  the  mount. 


IQ2  CHRISTIANITY  SUPERIOR  TO  JUDAIS3L  Heb. 

8:  b. 

But,  as  it  now  is,  he  has  obtained  a  priest's  work  as 
much  better,  as  he  is  the  agent  of  a  better  agree- 
ment which  has  been  made  on  better  promises. 
For  if  that  first  agreement  had  been  faultless,  then 
would  no  place  have  been  sought  for  a  second. 
For  he  finds  fault  with  those  through  whom  the  first 
agreement  failed,  and  says : 

Behold,  the  days  come,  saith  the  Lord, 
That  I  will  make  a  new  agreement 

With  the  house  of  Israel, 

And  with  the  house  of  Judah  ; 
Not  according  to  the  agreement 

That  I  made  with  their  fathers 
In  the  day  that  I  took  them  by  the  hand 

To  lead  them  out  of  the  land  of  Egypt. 
For  they  continued  not  in  my  agreement, 
And  I  regarded  them  not,  saith  the  Lord. 

For  this  is  the  agreement. 

That  I  will  make  with  the  house  of  Israel, 

After  those  days,  saith  the  Lord. 
I  will  put  my  laws  into  their  mind. 

And  on  my  heart  also  will  I  write  them. 
And  I  will  be  to  them  a  God, 

And  they  shall  be  to  me  a  people. 
And  they  shall  not  teach  every  man  his  fellow-citizen. 

And  every  man  his  brother,  saying,  Know  the  Lord. 
For  all  shall  know  me, 

From  the  least  to  the  greatest  of  them. 
For  I  will  be  merciful  to  their  iniquities, 

And  their  sins  will  I  remember  no  more. 


HEB.        TYPES  FULFILLED  IN  CHRIST.  193 
8:13. 

When  he  says  :  A  new  agreement,"  he  has  made 
the  first  old.  But  what  is  becoming  old  and  losing 
its  strength  is  near  its  end. 

Even  the  first  agreement,  then,  had  ordinances*^ 
of  divine  service  and  its  Holy  Place  which  belongs 
to  this  world.  For  a  tent  was  prepared  and  in  the 
first  part  of  it  were  the  lamp- stand,  and  the  table, 
and  the  setting  out  of  the  loaves.  This  is  called 
the  Holy  Place.  And  behind  the  second  curtain 
was  the  part  of  the  tent  which  is  called  the  Holy 
of  Holies.  It  had  a  golden  altar  of  incense,  and 
the  ark  of  the  agreement  covered  all  over  with  gold. 
In  it  was  a  golden  jar  holding  the  manna,  and 
Aaron's  rod  which  sprouted,  and  the  tables  of  the 
agreement.  Above  this  were  Cherubim  on  whom 
the  divine  splendor  rests,  overshadowing  the  mercy 
seat.  About  these  we  cannot  now  speak  in  detail. 
Now,  these  things  having  been  thus  arranged,  the 
priests  are  continually  going  into  the  first  part  per- 
forming the  work  connected  with  God's  worship. 
But  into  the  second  part  the  high  priest  goes  alone, 
once  in  the  year,  and  then  not  without  blood,  which 
he  offers  for  himself,  and  for  what  the  people  has 
done  through  ignorance.  The  Holy  Spirit  thus 
makes  it  evident  that  the  way  into  the  Holy  Place 
has  not  yet  been  made  plain  while  the  Holy  Place 
here  on  earth  is  still  in  existence.    This  latter  is  a 


194  CHRISTIANITY  SUPERIOR  TO  JUDAIS3I.  Heb. 

9:  9. 

figure  of  speech  for  the  time  now  upon  us.  According 
to  it  are  offered  both  bloody  and  unbloody  sacrifices 
which  cannot,  so  far  as  the  conscience  is  concerned, 
make  the  worshipper  a  spiritually  full-grown  man. 
For  they  only  have  reference  to  eating  and  drinking 
and  different  kinds  of  baths, — ordinances  concern- 
ing the  body  which  are  imposed  till  the  time  for 
putting  things  to  rights  has  arrived. 

But  Christ,  having  come  a  high  priest  of  the 
generous  things  to  come,  through  the  greater  and 
more  perfect  Tent,  not  made  with  hands,  that  is  to 
say,  not  of  this  creation,  and  not  through  the  blood 
of  goats  and  calves,  but  through  his  own  blood,  en- 
tered once  for  all  into  the  Holy  Place,  having  pro- 
cured eternal  deliverance.  For  if  the  blood  of 
bulls  and  of  goats  and  the  ashes  of  a  heifer, 
sprinkling  those  who  have  been  defiled,  purifies  and 
makes  the  body  clean,  how  much  more  shall  the 
blood  of  the  Christ,  who  through  the  eternal  spirit 
offered  himself  without  fault  to  God,  make  our 
conscience  clean  from  dead  works  to  serve  a  Living 
God.  And  it  is  for  this  reason  he  is  the  agent 
of  a  new  agreement,  so  that,  death  having  taken 
place  for  deliverance  from  the  wrong-doings  which 
were  under  the  first  agreement,  those  who  have 
been  called  may  receive  the  promise  of  the  eternal 
inheritance.  For  where  an  agreement  is,  there 
must  of  necessity  be  the  death  of  him  who  made 


heb.     the  one  eternal  sacrifice.  195 

9:  16. 

it.  For  an  agreement  is  of  force  where  there  has 
been  death.  For  it  is  never  in  force  while  he  who 
made  it  is  living.  For  this  reason  even  the  first 
agreement  has  not  been  inaugurated  without  blood. 
For  when  every  commandment  had  been  spoken  by 
Moses  to  all  the  people '  according  to  the  law,  he 
took  the  blood  of  the  calves  and  of  the  goats,  with 
water  and  scarlet  wool  and  hyssop,  and  sprinkled 
both  the  book  itself,  and  all  the  people,  and  said  : 

This  is  the  blood  of  the  agreement, 

Which  God  directed  to  be  delivered  to  you. 

And  both  the  Tent  and  everything  used  in  conduct- 
ing the  worship  of  God  he  sprinkled  in  the  same 
way  with  the  blood.  And  according  to  the  law, 
it  may  almost  be  said,  everything  is  made  clean 
with  blood,  and  without  the  shedding  of  blood 
there  is  no  putting  away  of  sin. 

So  it  was  necessary  that  the  tokens  of  the  things 
in  the  heavens  should  be  made  clean  with  these ; 
but  the  heavenly  things  themselves  with  better  sac- 
rifices than  these.  For  Christ  did  not  enter  into  a 
Holy  Place  made  with  hands,  and  in  its  pattern 
like  the  real  Holy  Place ;  but  into  heaven  itself, 
now  to  appear  before  the  face  of  God  for  us.  Nor 
did  he  enter  into  heaven  to  offer  himself  often  ;  as 
the  high  priest  enters  into  the  Holy  Place  year  after 
year  with  blood  which  is  not  his  own.  Otherwise 
he  must  often  have  suffered  since  the  foundation  of 


ig6  CHRISTIANITY  SUPERIOR  TO  JUDAISM,  Heb. 

the  world.  But  now,  once  at  the  end  of  the  world, 
he  has  appeared  for  the  purpose  of  putting  away  sin 
by  the  sacrifice  of  himself.  And  as  it  is  reserved 
for  men  once  to  die  and  after  that,  judgment,  so 
the  Christ  also,  having  been  once  offered  for  the 
purpose  of  bearing  the  sins  of  the  many,  shall  ap- 
pear, a  second  time  without  sin,  for  the  purpose  of 
salvation,  to  those  who  are  waiting  for  him. 

For  the  law,  having  a  shadow  of  the  generous 
things  to  come,  and  not  the  exact  representation  of 
the  things,  they  can  never  with  the  same  sacrifices 
year  after  year,  which  they  offer  continually,  make 
those  who  draw  near  spiritually  full  grown  men. 
Otherwise  they  would  not  have  ceased  to  be  offered. 
For,  having  been  once  purified,  the  worshippers 
would  have  been  no  longer  conscious  of  having 
done  wrong.  In  those  sacrifices,  on  the  contrary, 
the  worshippers  are  reminded  of  their  sins  year 
after  year.  For  it  is  impossible  for  the  blood  of 
bulls  and  of  goats  to  take  away  our  sins.  It  is  for 
this  reason  when  he  comes  into  the  world,  he  says : 

Sacrifice  and  offering  thou  wouldest  not, 
But  a  body  didst  thou  prepare  for  me. 

In  whole  burnt  offerings  and  sacrifices  for  sin, 
Thou  hadst  no  pleasure. 

Then  said  I :  Lo,  I  have  come, 

In  the  roll  of  the  book  it  is  written  of  me, 

To  do  thy  will,  O  God. 


hkb.     purified  by  the  one  offering,   1 97 

10 :  8. 

When  he  says  above  :  Sacrifices  and  offerings  and 
whole  burnt  offerings  and  sacrifices  for  sin  thou 
wouldest  not,  neither  hadst  pleasure  therein," 
which  are  offered  according  to  the  law,  then  he  has 
said  :  Lo,  I  have  come  to  do  thy  will."  He  takes 
away  the  first  to  establish  the  second.  In  this  will 
we  have  been  purified  through  the  offering  of  the 
body  of  Jesus  Christ  once  for  all.  And  every 
priest  stands  day  after  day  doing  his  work  and  fre- 
quently offering  the  same  sacrifices  which  can 
never  take  away  our  sins.  But  he,  when  he  had 
offered  one  sacrifice  for  our  sins  forever,  sat  down 
on  the  right  hand  of  God,  from  that  time  waiting 
till  his  enemies  are  put  under  his  feet.  For  by  one 
offering  he  has  made  those  who  are  purified  perfect 
characters  forever.  And  the  Holy  Spirit  also  bears 
witness  to  us.    For  after  he  has  said  : 

This  is  the  agreement  that  I  will  make  witli  them 

After  those  days,  saith  the  Lord ; 
I  will  put  my  laws  into  their  hearts 

And  in  their  minds  will  I  write  them ; 

Then  he  says : 

And  their  sins  and  their  iniquities 
Will  I  remember  no  more. 

Now  where  these  are  put  away,  there  is  no  longer 
any  offering  for  sins. 


iqS  CHRISTIANITY  superior  TO  JUDAIS3L  Heb. 
^  10 :  19. 

So,  brothers,  having  boldness  in  the  blood  of 
Jesus  to  enter  into  the  Holy  Place,  by  the  way 
which  he  inaugurated  for  us,  a  new  and  living 
way,  through  the  curtain,  that  is  to  say,  his  flesh  ; 
and  having  a  great  priest  over  the  house  of  God, 
let  us  come  with  a  true  heart  and  in  full  faith,  with 
our  hearts  freed  from  the  consciousness  of  guilt  be- 
cause they  have  been  sprinkled  with  the  blood  of 
atonement,  and  with  our  bodies  washed  with  pure 
water.  Let  us  hold  firmly  to  the  profession  of  our 
faith  without  wavering.  For  to  be  relied  on  is  he 
who  gave  us  the  promise.  And  let  us  give  our  at- 
tention to  each  other  for  the  purpose  of  inciting 
each  other*  to  love  and  noble  deeds,  not  giving  up 
the  assembling  of  ourselves  together  as  the  custom 
of  some  is.  On  the  contrary,  let  us  encourage 
each  other,  and  let  us  do  it  so  much  the  more  as 
you  see  the  day  coming  near. 

For  if  we  wilfully  do  wrong  after  we  have  re- 
ceived the  full  knowledge  of  the  Truth,  there  no 
longer  remains  a  sacrifice  for  our  wrong-doings,  but 
a  fearful  waiting  for  judgment,  and  a  fierceness  of 
fire  which  is  going  to  devour  the  adversaries.  Any 
one  who  has  rendered  a  law  of  Moses  of  no  effect 
dies  without  pity  on  the  word  of  two  or  three  wit- 
nesses. Of  how  much  greater  punishment  do  you 
suppose  he  will  be  considered  worthy,  who  has 
trodden  under  foot  the  Son  of  God,  and  has  con- 


heb.         need  of  endurance,  199 

10:29. 

sidered  the  blood  of  the  agreement  with  Avhich  he 
was  purified  a  common  thing,  and  has  treated  the 
Spirit  of  divine  favor  with  contempt  ? 
For  we  know  him  who  said : 

Vengeance  is  mine, 
I  will  repay. 
•And  again  : 

The  Lord  shall  judge  his  people. 

It  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God. 

But  call  to  mind  the  former  days  in  which  after 
you  were  enlightened  you  endured  a  great  struggle 
with  sufferings,  partly  by  being  exposed  to  con- 
tempt both  by  reproaches  and  troubles,  and  partly 
by  becoming  sharers  with  those  who  lived  in  this 
way.  For  you  both  had  sympathy  for  those  who 
were  in  prison,  and  you  accepted  with  joy  the 
seizing  of  your  possessions.  For  you  knew  that 
you  have  your  own  selves  for  a  better  possession 
and  one  which  lasts.  So  do  not  throw  away  your 
boldness.  For  it  has  a  great  reward.  For  you 
need  endurance  so  that  you  may  do  God's  will  and 
receive  the  promise. 

For  yet  a  very  little  while, 

And  he  that  is  coming  shall  come. 

And  shall  not  tarry. 
But  my  righteous  one  shall  live  as  a  result  of  his  faith. 

And  if  he  shall  shrink  back, 

My  soul  hath  no  pleasure  in  him. 


200  CHRISTIANITY  SUPERIOR  TO  JUDAISM.  ^Hej- 

But  we  take  no  part  in  drawing  back  to  destruc- 
tion. On  the  contrary,  ours  is  a  faith  which  leads 
to  the  preservation  of  the  soul. 

Now  faith  is  confidence  in  things  hoped  for, 
A  conviction  with  reference  to  things  not 
seen. 
For  in  it 

Our  forefathers  had  noble  testimony  borne 
to  them. 

By  faith  we  understand  that  the  worlds  have 
been  prepared 

By  the  word  of  God, 
So  that  what  is  seen 

Has  not  been  made  out  of  what  appears. 

By  faith  Abel  offered  to  God 

A  more  acceptable  sacrifice  than  Cain, 
And  through  it  he  was  informed  that  he  was 
good, 

God  testifying  concerning  his  gifts  : 
And  through  it  he,  being  dead, 
Is  still  speaking. 

By  faith  Enoch  was  translated 
So  that  he  should  not  see  death, 

And  was  not  found, 

Because  God  had  translated  him. 

For  before  his  translation  he  was  given  to 
understand 
That  he  pleased  God. 


Heb. 
11:  6. 


TBIU3IPHS  OF  FAITH. 


20I 


But  without  faith 

It  is  impossible  to  please  him. 
For  he  who  comes  to  God 

Must  believe  that  he  is, 

And  that  he  is  a  rewarder 
Of  those  who  dihgently  seek  him. 

By  faith  Noah, 

Warned  by  God  about  things  not  yet  seen, 

Moved  by  fear. 
Prepared  an  ark  which  led  to  the  saving  of 

his  family. 
Through  this 

He  condemned  the  world. 

And  became  heir  of  the  goodness 
Which  comes  through  faith. 

By   faith  Abraham,  when   he   was  called, 
obeyed, 

When  he  was  called,  that  is,  to  go  out  to  a 
place, 

Which  he  was  to  receive  for  an  inheritance. 
And  he  went  out. 

Not  knowing  where  he  was  going. 

By  faith  he  became  a  foreigner  in  the  prom- 
ised land. 
As  in  a  foreign  country. 
Living  in  tents  with  Isaac  and  Jacob, 

The  heirs  with  him  of  the  same  promise. 
For  he  was  looking  for  the  city  with  the 
foundations, 
Whose  architect  and  builder  is  God. 


202  CHRISTIANITY  SUPERIOR  TO  JUDAISM.  ^Heb. 

By  faith  even  Sarah  herself 

Received  strength  to  conceive  seed, 
And  was  dehvered  of  a  child, 

When  she  was  past  age, 

Because  she  considered  him  who  gave  her  the 
promise 

As  one  to  be  relied  on. 
So  there  sprang  fron:i  one, 

And  him  as  good  as  dead, 
So  many  as  the  stars  of  heaven 

In  multitude. 
And  as  the  sand  which  is  by  the  seashore, 

Which  is  innumerable. 

It  was  as  men  of  faith  all  these  died. 

Not  having  received  the  promises. 
But  as  having  seen  them. 

And  as  having  greeted  them  from  afar, 
And   as    having    confessed  that  they  were 
strangers, 

And  pilgrims  on  the  earth. 
For  those  who  say  such  things  declare  plainly, 

That  they  are  seeking  a  country  of  their  own. 
And  if  they  had  called  to  mind  the  country 

From  which  they  came  out. 

They  would  have  had  opportunity  to  return. 
But  now  they  desire  a  better  country. 

That  is,  a  heavenly. 
So  God  is  not  ashamed  to  be  called  their  God. 

For  he  has  prepared  for  them  a  city. 


TBimiPHS  OF  FAITH. 


203 


By  faith  Abraham,  when  he  was  put  to  the 
test, 

Offered  up  Isaac. 
Yes,  he  who  had  gladly  received  the  promises, 

Was  offering  up  his  only  begotten  Son, 
That  is,  he  to  whom  it  was  said  : 

It  is  in  Isaac  thy  posterity  shall  be  named. 
For  he  considered  that  God  is  able  to  raise  up. 

Even  from  the  dead. 

And  from  the  dead  also. 
He  received  him  in  a  figure. 

By  faith  Isaac  blessed  Jacob  and  Esau, 
Even  with  reference  to  things  to  come. 

By  faith  Jacob,  when  he  was  dying, 
Blessed  each  of  the  sons  of  Joseph, 
And  worshipped, 

Leaning  on  the  top  of  his  staff. 

By  faith  Joseph,  when  he  was  coming  to  his 
end. 

Made  mention  of  the  departure  of  the  chil- 
dren of  Israel, 
And  gave  directions  about  his  bones. 

By  faith  Moses,  when  he  was  born, 
Was  hid  three  months  by  his  parents, 

Because  they  saw  he  was  a  beautiful  child, 
And   they  were  not  afraid  of  the  king's 
decree. 


204  CHRISTIANITY  SUPERIOR  TO  JUDAISM.  Heb. 
^  11 :  24. 

By  faith  Moses,  when  he  had  grown  up, 

Refused  to  be  called  the  son  of  Pharoah's 
daughter. 

He  chose  to  be  abused  with  the  people  of  God, 

Rather  than  to  enjoy  for  a  time  the  pleasure 
of  doing  wrong. 
He  considered  the  reproach  of  the  Christ  as 
greater  riches 

Than  the  treasures  of  Egypt. 
For  he  kept  looking  away  from  these 

To  his  final  reward. 
By  faith  he  left  Egypt, 

Not  fearing  the  wrath  of  the  king. 
For  he  endured. 

As  seeing  him  who  is  unseen. 

By  faith  he  kept  the  passover, 
And  the  sprinkling  of  the  blood. 

So  that  the  destroyer  of  the  first-born 
Should  not  touch  them. 

By  faith  they  passed  through  the  Red  Sea, 

As  by  dry  land. 
But  when  the  Egyptians  tried  to  do  this, 

They  were  swallowed  up. 

By  faith  the  walls  of  Jericho  fell  down. 

After  they  had  been  surrounded  for  seven 
days. 


HEB  •  TRimiPHS  OF  FAITH.  205 
11:31.  ^ 

By  faith  Rahab  the  prostitute  was  not  slain 
With  those  who  were  disobedient, 

Because  she  had  received  the  spies 
With  peace. 

/ 

And  what  more  can  1  say? 

For  the  time  will  fail  me, 
If  I  tell  about   Gideon,  Barak,  Samuel, 
Jephthah ; 

About   David,    and   Samuel,    and  the 
prophets : 

Who  through  faith  subdued  kingdoms, 

Did  what  was  right,  obtained  promises, 
Stopped  the  mouths  of  lions, 

Controlled  the  power  of  fire. 
Escaped  the  edge  of  the  sword. 

From  weakness  were  made  strong. 
Became  vahant  in  war, 

Turned  armies  of  foreigners  to  flight. 


Women  received  their  dead 

By  a  resurrection. 
And  others  were  tortured. 

Not  accepting  deliverance, 
So  that  they  might  obtain 

A  better  resurrection. 


2o6  CHRISTIANITY  SUPERIOR  TO  JUDAISM.  Heb. 

11:  36. 

Others  were  cruelly  mocked  and  beaten, 
And,  more,  they  were  bound  and  im- 
prisoned. 

They  were  stoned,  they  were  sawn  asunder. 
Were  tempted,  were  ^ain  with  the  sword. 


They  went  about  in  sheepskins, 

In  goatskins. 
They  were  destitute,  afflicted,  ill-treated. 

The  world  was  not  worthy  of  them. 
They  kept  wandering  in  deserts  and  moun- 
tains and  caves. 

And  the  holes  of  the  earth. 

And  all  these, 

Though  they  had  noble  testimony  borne  to 


Through  their  faith. 
Did  not  receive  the  promise, 
God  having  provided  some  better  thing 

With  reference  to  us. 

So  that  they,  without  us, 
Should  not  be  made  perfect. 

For  this  reason,  then,  let  us  also,  since  we  are 
surrounded  by  so  great  a  cloud  of  witnesses,  lay 
aside  every  encumbrance  and  the  wrong-doing 
which  so  many  admire,  and  let  us  run  with  patient 
endurance  the  race  which  is  set  before  us  looking  to 


them 


Heb.         the  endurance  of  JESUS,  207 

the  author  and  perfecter  of  our  faith,  that  is,  Jesus, 
who  for  the  joy  which  was  set  before  him  endured 
the  cross,  despised  shame,  and  has  taken  his  seat 
on  the  right  of  the  throne  of  God.  For  think  of 
him  who  endured  such  great  opposition  of  wrong- 
doers against  himself,  so  as  not  to  become  weary 
and  faint  hearted.  Your  resistance  has  not  yet 
come  to  the  spilling  of  blood  in  your  struggle 
against  sin.  And  you  have  forgotten  the  en- 
couragement which  comes  to  you  as  to  sons : 

My  son  regard  not  lightly  the  chastening  of  the  Lord, 
Nor  faint  when  thou  art  reproved  by  him. 

For  whom  the  Lord  loveth  he  chasteneth, 
And  scourgeth  every  son  whom  he  receiveth. 

It  is  for  the  purpose  of  discipline  you  endure.  It 
is  as  with  sons  God  is  dealing  with  you.  For  who 
is  the  son  whom  his  father  does  not  discipline? 
For  if  you  have  no  discipline  of  which  all  have  had 
a  share,  then  you  are  bastards  and  not  sons.  And 
further,  we  had  our  natural  fathers  to  discipline  us 
and  we  respected  them.  Shall  we  not  much  rather 
submit  to  the  Father  of  spirits  and  live?  For  they 
used  to  discipline  us  for  a  few  days  as  they  thought 
best.  But  he  does  it  for  our  good,  so  that  we  may 
partake  of  his  purity.  No  discipline  for  the  time 
being  seems  to  be  pleasant.  On  the  contrary  it  is 
painful.  But  afterwards  it  yields  peaceable  fruit  to 
those  who  have  been  trained  by  it,  that  is,  the 


2o8  CHRISTIANITY  SUPERIOR  TO  JUDAISM,  Heb. 

12:  11. 

fruit  of  goodness.  For  this  reason,  strengthen  the 
weakened  hands  and  the  palsied  knees,  and  make 
straight  paths  for  your  feet,  so  that  what  is  lame 
may  not  be  made  worse,  but  may  rather  be  cured. 

Endeavor  to  be  at  peace  with  everybody,  and 
strive  after  purity,  without  which  no  one  shall  see 
the  Lord.  Look  carefully  whether  any  one  is  fall- 
ing away  from  the  favor  of  God  ;  whether  any  root 
of  bitterness  is  springing  up  and  troubling  you  and 
by  it  the  many  are  being  defiled ;  whether  there  is 
any  immoral  or  profane  person,  as  Esau,  who  for 
one  meal  sold  his  own  birthright.  For  you  know 
that  even  when  he  afterwards  desired  to  inherit 
the  blessing,  he  was  rejected,  for  he  found  no  place 
for  a  change  in  his  father's  mind,  though  he  sought 
it  diligently  with  tears. 

For  you  have  not  come  to  a  tangible  mountain 
and  a  burning  fire,  and  to  gloom  and  darkness  and 
tempest,  and  a  trumpet  blast,  and  a  sound  of 
words,  whose  hearers  entreated  that  not  another 
word  should  be  spoken  to  them.  For  they  could 
not  endure  the  order : 

If  even  a  beast  touch  the  mountain 
It  shall  be  stoned. 

And,  so  fearful  was  the  appearance,  Moses  said : 


I  am  trembling  with  terror. 


Heb.  christian  graces.  209 

12:22.  ^ 

But  you  have  come  to  Zion,  the  mountain  and  city 
of  the  Living  God,  the  heavenly  Jerusalem,  and  to 
myriads  of  angels,  a  festal  assembly  and  congrega- 
tion of  the  first-born  enrolled  in  heaven,  and  to  a 
judge  who  is  God  of  all,  and  to  the  spirits  of  good 
men  made  perfect,  and  to  Jesus  the  agent  of  a 
new  agreement,  and  to  sprinkled  blood  which 
speaks  more  eloquently  than  that  of  Abel. 

See  that  you  do  not  refuse  him  who  is  speaking. 
For  if  they  did  not  escape  when  they  refused  him 
who  warned  them  on  earth,  much  less  shall  we  es- 
cape, if  we  turn  away  from  him  who  is  warning  us 
from  heaven.  His  voice  at  that  time  shook  the 
earth.    But  now  he  has  promised,  and  said  : 

Yet  once  more  will  I  make  to  tremble, 
Not  tlie  earth  only,  but  also  heaven. 

And  this  expression:  ^^Yet  once  more,"  has  ref- 
erence to  the  removing  of  what  can  be  shaken,  as 
of  what  has  been  made,  so  that  what  cannot  be 
shaken  may  remain.  So,  since  we  are  receiving  a 
kingdom  which  cannot  be  shaken,  let  us  be  thank- 
ful, and  so  offer  service  pleasing  to  God  with  rev- 
erent fear  and  awe.    For  our 

God  is  a  consuming  fire. 

Let  brotherly  love  continue.  Do  not  forget  to 
show  love  to  strangers.    For  by  doing  this  some 


2 :o  CIIRISriANITY SUPERIOR  TO  JUDAISM,  Heb. 

have  entertained  angels  without  being  aware  of  it. 
Remember  those  who  are  in  prison  as  if  you  your- 
selves were  in  prison  with  them.  Remember  those 
who  are  being  ill-treated,  and  consider  that  you 
yourselves  also  are  in  the  body.  Let  marriage  be 
held  in  honor  among  all,  and  let  the  bed  be  unde- 
filed.  For  fornicators  and  adulterers  God  will 
judge.  Keep  yourselves  free  from  the  love  of 
pioney,  and  be  content  with  what  you  have.  For 
he  himself  has  said  : 

I  will  never  leave  thee, 

Nor  will  I  ever  for  a  moment  desert  thee. 

So  that  with  good  courage  we  say : 

The  Lord  is  my  helper. 

I  will  not  be  afraid. 
What  can  man  do  to  me  ? 

Remember  those^  who  were  your  leaders,  who 
'taught  you  about  God.  Think  over  the  end  of 
their  life  and  imitate  their  faith. 

Jesus  Christ  is  the  same  yesterday  and  to-day, 
yes,  and  forever.  Do  not  be  carried  away  by 
different  kinds  of  strange  teachings.  For  it  is  a 
noble  thing  for  the  heart  to  be  made  firm  by  the 
divine  favor,  not  by  foods.  For  those  who  have 
made  such  external  observances  the  rule  of  their 
life  have  not  gained  the  advantage  which  they 
sought  in  them.    We  have  an  altar  from  which 


11  KB.     CLOSING  THOUGHTS  AND  DESIRES,  211 

13:  10. 

those  who  are  serving  the  Tent  have  no  right 
to  eat.  For  the  bodies  of  those  beasts,  whose 
blood  is  brought  into  the  Holy  Place  by  the  high 
priest  as  an  offering  for  sin,  are  burned  outside  the 
camp.  For  this  reason  Jesus  also,  to  purify  the 
people  through  his  own  blood,  suffered  outside  the 
gate.  Let  us,  then,  go  out  to  him  outside  the 
camp,  carrying  his  reproach.  For  we  have  here 
no  enduring  city.  On  the  contrary,  we  are  seek- 
ing the  one  which  is  to  come.  Through  him, 
then,  let  us  be  continually  offering  up  a  sacrifice 
of  praise  to  God,  that  is,  the  fruit  of  lips  which 
are  making  confession  to  his  name.  But  do  not 
forget  to  do  good  and  to  share  what  you  have  with 
others.  For  it  is  with  such  sacrifices  God  is  well 
pleased. 

Obey  your  leaders  and  yield  to  them.  For  it  is 
they  who  are  on  the  watch  in  the  interest  of  your 
souls  as  those  who  must  render  an  account,  and 
their  effort  is  to  do  this  with  joy  and  not  w^ith 
grief.    For  this  would  be  unprofitable  for  you. 

Pray  for  us.  For  we  believe  we  have  a  noble 
conscience  and  it  is  our  desire  to  live  nobly  in 
every  respect.  And  I  am  urging  you  the  more 
earnestly  to  do  this,  so  that  I  may  be  restored  to 
you  the  sooner. 


2 1 2  CHRISTIANITY  SUPERIOR  TO  JUDAISM.  Heb. 

13:  20. 

Now  the  God  of  peace, 

Who  brought  up  from  the  dead 

The  great  shepherd  of  the  sheep 
Through  the  blood  of  an  eternal  agreement, 

That  is,  our  Lord  Jesus, 
Completely  equip  you  in  everything  that  is 
generous 

To  do  his  will. 
Working  in  us  what  is  well  pleasing  in  his 
sight. 

Through  Jesus  Christ ; 
To  whom  be  the  glory  forever  and  ever. 
Amen. 

But  I  urge  you,  brothers,  to  bear  with  the  ex- 
pression of  my  thoughts  in  this  urgent  manner. 
For  it  is  but  with  few  words  I  have  written  to 
you. 

I  want  you  to  know  that  our  brother  Timothy 
has  been  set  at  liberty.  If  he  comes  soon  I  will 
see  you  with  him. 

Give  our  best  wishes  to  all  your  leaders  and  all 
^ God's  devoted  ones.    Those  who  belong  to  Italy 
send  their  best  wishes. 

May  the  divine  favor  be  with  you  all. 
Amen. 


NOTES. 


S.  MATTHEW— NOTES. 


I :  I .    "  The  Boo   of  the  Genealogy,^'' 

S.  Matthew  wrote  for  Jews.  So  at  the  beginning  of  his 
narrative  he  establishes,  by  a  regular  genealogy,  that  Jesus 
Christ  was  the  son  of  David  and  Abraham,  in  accord  with 
whrt  had  been  predicted  by  the  Prophets.  S.  Luke,  on  the 
other  hand,  writing  for  the  heathen  converted  to  Christ- 
ianity goes  back,  as  will  be  seen,  to  Adam,  the  original 
father  of  humanity. 

1:3.    "  By  TamarP 

It  is  out  of  the  ordinary  for  Jews  to  reckon  their  gene- 
alogy by  the  use  of  the  names  of  women. 

In  this  list  of  the  genealogy  of  Jesus  we  find  the  names 
of  three  women  besides  that  of  Mary.  There  are  several 
extraordinary  facts  connected  with  these  names  from  a 
Jewish  standpoint  as  well  as  in  reference  to  the  subject  in 
itself. 

In  the  first  place  it  is  here  seen  that  foreign  or  Gentile 
blood  becomes  mingled  with  the  Jewish  blood  as  this  line 
of  genealogy  goes  down.  Rahab  the  mother  of  Boaz  was 
a  Canaanite.  Ruth,  the  wife  of  Boaz,  was  likewise  such  a 
foreigner.  But  not  only  so.  This  Tamar  played  the  har- 
lot and  had  children  by  her  father-in-law.  Jesus'  descent 
comes  through  one  of  these  children. 

215 


2l6 


S.  MA  TTHE  JV—JVO  TES, 


Rahab,  at  an  earlier  date,  did  not  assume  the  appear- 
ance of  a  harlot  for  the  avenging  of  a  wrong  as  Tamar 
did,  but  she  was  known  of  universally  as  a  common  prosti- 
tute of  the  Canaanitish  Jericho.  Then  when  we  come  to 
David  w^e  find  the  descent  coming  through  Bathsheba,  the 
woman  whom  he  had  most  cruelly  snatched  away  from 
her  lawful  husband,  having  the  husband  killed  to  cover 
up  his  crime. 

What  is  to  be  said  to  these  facts  ?  Answer  for  yourself. 
Must  we  have  a  great  and  pure  ancestry  to  be  great  our- 
selves ?  Are  our  lives  necessarily  and  irretrievably  vitiated 
by  the  sins  of  our  forefathers  ?  Must  we  be  able  to  count 
a  pure  lineage  either  in  character  or  in  country  to  become 
the  greatest  man  that  ever  lived  t 

1:17.  So  all  the  generatiojis  from  Abraham  to 
David  r 

In  counting  the  three  periods  of  fourteen  generations 
each,  according  to  Jewish  custom  we  must  count  the  first 
and  the  last  of  each  group,  that  is  Abraham  to  David 
inclusive  make  fourteen  generations,  David  to  Jeconiah, 
inclusive  make  fourteen  generations,  Jeconiah  to  Jesus 
make  fourteen  generations. 

I  123.    ''''Behold  !  the  virgin . ' ' 

I  :  23.  Nearly  all  the  quotations  from  the  Old  Testa- 
ment are  characterized  by  Hebrew  Parallelism  and  are 
printed  in  smaller  type  to  distinguish  them  from  the  rest 
of  the  Gospel. 

2:1.    "  Magi  from  the  east  came  to  fei'usalemy 
According  to  a  popular  legend,  these  Magi  were  three 
kings,  each  representing  one  of  the  three  races  sprung 
from  Noah.    Caspar,  a  descendant  of  Shem,  Melclior 


S.  MATTHEW--NOTES. 


217 


from  Ham,  and  Balthasar  from  Japhet,  are  said  to  have 
been  their  names. 

Christendom  has  rightly  seen  in  this  visit  of  the  Magi 
the  earnest  of  the  future  ingathering  of  the  whole  heathen 
world.  Among  all  the  festivals  entering  into  the  Christ- 
mas cycle,  none  has  made  so  deep  an  impression  on 
Christian  life  and  feeling,  poetry  and  art,  as  this  "  Mani- 
festation of  Christ  to  the  Gentiles." 

3  : 4.      John  had  his  clothes  of  earners  hah^^''  etc. 

These  were  the  food  and  the  clothes  of  the  poor.  To 
this  day  locusts,  the  fruit  of  the  locust  tree,  are  carried  to 
market  in  Arabian  villages.  They  are  very  thick  and 
sometimes  attain  to  the  length  of  five  inches. 

3:7.  "  He  sazv  many  of  the  Pharisees  and  Saddncees.^^ 
There  are,  on  the  one  hand,  ungodly  learned  men,  the 
Sadducees  ;  there  are,  on  the  other  hand,  men  of  religious 
arrogance,  the  Pharisees.  They  are  offering  themselves 
to  a  formality  to  become  popular,  that  the  multitude  may 
not  be  shocked.  But  they  are  careful  not  to  confess  their 
their  sins  and  to  recognize  their  real  misery  ;  hence  John's 
remonstrances. 

The  Pharisees,  men  of  empty  religion  and  formality, 
have  the  letter  of  the  law  written  on  their  habits  as  in 
their  memories,  and  they  think  themselves  holy  because 
of  the  variety  and  the  subtlety  of  their  observances.  Men 
of  law,  but  not  of  justice,  they  tread  eternal  justice  under 
foot  by  their  legal  iniquities.  They  smother  the  simple 
and  real  life  of  God  within  them  by  the  multiplicity  ot 
their  practices  and  the  antiquity  of  their  traditions.  How 
would  they  understand  the  necessity  of  conversion  ? 
What  sins  have  they  to  confess }    Do  they  not  regard 


2l8 


S.  MATTHEW— NOTES, 


themselves,  both  altogether  and  in  every  particular  as 
being  the  very  pattern  of  perfection  ? 

As  for  the  Sadducees,  they  do  not  believe  in  another 
life.  How  then  would  they  understand  the  necessity  of 
leaving  this  life,  and  leaving  it  voluntarily  ?  They  do  not 
beheve  in  another  order,  supernatural,  higher  than  the 
present  order  of  things.  They  deny  this  new  kingdom 
w^hich  the  Good  News  proclaims.  How  can  they  under- 
stand the  new  birth  of  the  heavenly  life  They  deny 
there  is  good  and  evil,  vice  and  virtue.  What  sins  would 
they  then  have  to  confess  t 

These  are  the  men  of  mutilated  thought^  of  base  hope, 
and  of  sophistic  negation.  These  are  the  men  of  empty 
religion.  These  are  the  two  detestable  moral  races — races, 
alas  !  of  all  times  and  of  all  places — who  are  the  obstacle 
to  the  life  of  God  in  the  soul  of  individuals  and  of  peoples. 
They  employ  their  perverse  spirit  to  poison  the  one 
against  the  other  of  the  two  forces,  equally  given  of  God  : 
Reason  and  Religion. 

The  Forerunner  calls  them  "  Brood  of  Vipers."  To 
break  their  haughty  spirits  and  hard  hearts,  which  will  not 
be  converted,  and  are  lost  if  they  do  not  consent,  he 
threatens  them,  as  serpents,  with  ax  and  fire. 

3:11.  " /,  indeed^  am  baptizing  you  with  water  of  re- 
pentance^'' etc. 

Here  John  falls  into  Hebrew  Parallelism. 

But  few  people  are  aware  of  the  fact  that  a  considerable 
portion  of  the  Bible,  perhaps  a  third  of  it,  is  of  the  nature 
of  Poetry. 

The  oriental  mind  is  naturally  more  poetic  than  the 
western  and  has  a  strong  tendency  to  the  figurative  style, 
which  is  one  of  the  ordinary  characteristics  of  poetry. 

We  find  the  Hebrew  Poetic  spirit  cropping  out  in  the 


S.  MATTHEW-^NOTES,  219 

New  Testament  from  time  to  time,  now  in  the  utterance 
of  the  greatest  hymn  the  world  has  yet  heard,  again  in 
words  of  wisdom  such  as  the  world  has  never  before  nor 
since  listened  to. 

I  refer  to  the  hymn  of  Mary,  S.  Luke  i  :  46-55,  and  our 
Lord's  Sermon  on  the  Mount,  S.  Matthew  5  : 1--7  :  27. 

Besides  Mary's  Hymn,  see  that  of  Zachariah,  S.  Luke 
I  :  68-89,  and  that  of  Simeon,  S.  Luke  2  : 29-32. 

Our  Lord's  address  to  the  twelve  when  he  sent  them 
out  to  preach,  and  other  instances  of  Hebrew  poetic  struc- 
ture  will  be  noticed  as  the  reader  proceeds. 

For  fuller  treatment  of  Hebrew  Verse  Structure  see  the 
note  on  this  subject  among  the  General  Notes  in  S.  Mark. 

3:12.    *'  His  fa7i  is  in  his  kand,''^  etc. 

For  a  correct  understanding  of  this  image,  it  is  necessary 
to  recall  how  the  Jews  gathered  their  harvest.  When  the 
mowers  had  cut  the  wheat,  the  sheaves  were  spread  upon 
an  oval  shaped  threshing  floor.  Cattle  yoked  abreast 
trampled  it  with  a  double  effect,  causing  on  the  one  hand 
the  grains  of  wheat  to  become  separated  from  the  stem 
and  each  grain  to  become  separated  from  its  enveloping 
husk.  Towards  evening,  when  in  the  east  a  strong  breeze 
springs  up,  this  mixture  of  grain  and  broken  chaff  is 
thrown  into  the  air  with  the  aid  of  a  fan,  a  wide  shovel 
with  a  very  short  handle ;  the  grain,  the  heavier  of  the 
two,  falls  back  upon  the  earth,  while  the  chaff  and  the 
light  fragments  are  carried  to  a  distance.  This  is  what 
is  called  deartin^  the  floor.  It  only  remains  for  the  har- 
vester to  store  the  harvest  in  the  caves  which  served  as 
granaries  in  those  countries.  The  straw  and  the  remains 
of  the  wheat  were  burnt  to  make  manure, 

See  also  notes  on  S,  Mark  9 : 43,  44,  47,  49'  S®* 


220  S.  MATTHEW— NOTES, 


4:1.       To  be  tempted  by  the  devil. 

The  word  "  tetnptation  "  generally  leaves  the  impression 
of  sinfulness,  a  kind  of  an  internal  attraction  for  the  evil 
resisted.  The  weakness  of  our  nature  is  such  that,  even 
when  we  triumph  over  the  temptation,  it  fastens  upon  us. 
The  old  Adam,  alas,  proves  in  us  the  miseries  of  lust. 
And  we,  on  our  part,  feel  a  vague  complicity  with  the 
enemy.  The  man  tempted  in  his  senses,  in  his  probity,  in 
his  patience,  feels  an  evil  tendency  within  him.  He  sub- 
dues it.  But  he  feels  it.  It  is  evident  our  Lord  was  not 
so  tempted.  As  related  by  the  Evangelist  it  is  altogether 
an  external  thing.  It  is  only  an  attempt  on  the  part  of  the 
devil.  It  was  in  no  bad  sense  at  all  a  temptation  of  the 
Son  of  God.  For  the  temptations  which  come  to  other 
men  from  their  bodily  desires,  or  from  the  evils  of  the 
world  around  them,  have  had  no  power  over  Jesus.  They 
have  not  even  brought  the  sense  of  effort  to  Him  in  over- 
coming them. 

Yet  if  life  had  passed  on  thus  with  him  to  the  end,  the 
holiness  inseparable  from  it  would  have  been  imperfect  in 
so  far  as  He  was  to  be  the  Saviour  of  men.  For  men 
could  never  have  realized  the  sympathy  of  one  who  had 
thus  passed  through  life.  As  the  Epistle  to  the  Hebrews 
so  well  suggests,  there  was  a  divine  fitness  that  Jesus,  too, 
should  suffer  and  be  tempted,  that  He  might  "be  able  to 
succor  those  who  are  tempted." 

4:4.  Man  shall  not  live  by  bread  aloneP 
Jesus  can  leave  His  life  and  all  belonging  to  it  in  His 
Father's  hand.  In  so  losing  His  life,  if  that  must  be  the 
issue.  He  is  certain  he  will  save  it.  If  His  Father  has 
given  Him  a  work  to  do,  He  knows  He  will  be  empowered 
to  do  it. 


S.  MATTHEW— NOTES. 


221 


4:5.  "  Sets  kun  on  the  pinnacle  of  the  Templet 
Shall  He  test  the  declaration  that  He  is  the  beloved  Son 
by  throwing  Himself  headlong  down  from  this  pinnacle  ? 
Was  there  not  a  seeming  warrant  for  such  a  trial  of  the 
reality  of  his  Sonship  ?  Had  not  the  Psalmist  declared  of 
the  chosen  one  of  God  that  His  angels  should  bear  Him 
up  ? 

The  answer  Jesus  makes  the  Tempter  shows  the  sug- 
gestion tended  to  a  pretense  rather  than  reality,  to  distrust 
rather  than  reliance. 

4:6.    "  He  will  give  his  angels  charge  over  thee" 

In  this  appeal  to  familiar  and  sacred  words,  the  subtlety 
of  the  Tempter  lay  in  the  perversion  of  their  true  meaning. 

As  in  all  analogous  temptations,  the  words  here  pre- 
sented to  the  soul  of  Jesus,  with  their  true  meaning  ob- 
scured and  preverted,  must  have  been  precisely  those 
before  most  precious.  We  may  think  of  Jesus  as  having 
heretofore  fed  on  these  very  words.  He  had  found  in 
them  the  stay  and  comfort  of  his  soul.  But  now  these 
are  the  words  through  which  He  is  brought  to  the  test. 

To  have  questioned  His  Father's  care  in  such  an  hour 
of  trial  would  have  been  to  have  entertained  a  spirit  of 
distrust  of  His  Providence,  He  commits  Himself  abso- 
lutely to  His  Father's  will. 

4:8.  "  Takes  him  tip  to  a  very  high  monntain.^'' 
Milton's  w^ell  known  expansion  of  this  part  of  the 
Temptation  ( Paradise  Regaitted^  Book  III),  though  too 
obviously  the  work  of  a  scholar  exulting  in  his  scholarship, 
is  yet  worth  studying  as  the  first  serious  attempt,  to  realize 
in  part  at  least  what  must  thus  have  been  presented  to 
our  Lord's  mind. 

The  offer  of  the  Tempter  in  appearance  rests  on  the 
actual  history  of  all  great  conqueror's  achievements.  The 


222 


S.  MA  TTHE  W—NO  TES, 


Herods,  the  Caesars,  and  their  like,  gain  eminence  by 
trampling  the  laws  of  God  and  of  men  under  foot.  They 
all  alike  accept  evil  as  the  Master  and  bow  down  at  its 
behest.  To  become  a  mighty  conqueror  of  such  a  kind 
Christ  has  but  to  go  beyond  the  self  imposed  limits  of  a 
true  Messiahship  and  refuse  to  accept  longer  the  guidance 
of  the  Spirit  within  and  the  word  of  His  Father  without. 

4:11.    *'  The  devil  leaves  kimy 

This  scene  is  that  of  Adam  the  conqueror. 

The  first  Adam  had  been  thus  put  to  the  test.  He  had 
been  conquered.    Nature  had  revolted  against  him. 

Jesus,  the  new  Adam,  is  conqueror.  Spiritual  nature 
obeys  him.  The  evil  angel  flees.  Good  angels  become 
his  servants.  It  is  after  this  victorious  trial  that  physical 
nature  is  seen  to  be  submissive  to  him  and  he  exercises 
miraculous  power. 

In  his  retirement  to  the  wilderness  before  his  public 
life,  the  Son  of  God  gives  an  example  that  even  in  the 
natural  order  every  man  ought  to  follow  if  he  thinks  to 
accomplish  here  below  any  great  work,  any  fruitful  work, 
any  durable  work.  In  the  bosom  of  solitude  man  gathers 
and  multiplies  all  his  forces  in  extraordinary  proportions. 
From  an  intellectual  point  of  view,  he  can  w^ork  out  his 
plans,  his  thoughts,  his  needs,  every  object  whatsoever  of 
his  meditation.  From  a  practical  point  of  view,  he  pene- 
trates general  causes  and  particular  effects,  he  measures 
the  extent  of  means  and  calculates  their  disposition.  He 
goes  thence  thoroughly  equipped  for  action.  What  then, 
if  he  has  recourse  to  prayer  and  gives  heed  to,  not  only 
his  own  spirit,  but  the  Spirit  of  God  invoked  by  him  ?  A 
celestial  power  then  descends  upon  him.  Angels  become 
his  servants.    They  remain  his  never  failing  allies. 


S,  MATTHEW— NOTES. 


223 


Yet  solitude  begets  three  temptations  it  is  necessary  to 
overcome  : 

The  first  is  the  temptation  to  a  violent  reaction  into  sen- 
suality, that  is  to  say,  a  reaction  into  all  the  physical  appe- 
tites from  which  there  has  been  a  temporal  abstinence. 
*'  He  was  hungry.  *  *  *  Command  these  stories  to  become 
bread. 

The  second  is  a  temptation  to  abandon  one's  self  to 
a  presumptuous  confidence  in  one's  own  powers,  and  to 
the  hope  of  mastering  even  the  nature  of  things.  "  Cast 
tJiyself  dow7i.  *  *  *  He  will  give  his  angels  charge  over 
thee.^'' 

The  third  temptation  is  to  the  ambition  to  rule  other 
men,  to  reign  over  them  at  any  price,  even  to  the  extreme 
of  abasing  one's  self  before  evil.  "  Shows  him  all  the 
kingdo77is  of  the  world  and  the  glo^y  of  them. 

When  these  -three  temjDtations  have  been  overcome,  a 
man  can  enter  into  active  life.  His  deeds  will  be  noble, 
worthy,  great,  holy. 

Blessed  are  the  poor  in  spirit.'''' 

Poverty  of  spirit  is  the  first  and  foremost  requisite  of 
the  kingdom  of  grace.  It  is  the  soul  realizing  its  own 
need.  It  is  the  first  step  in  all  true  repentance.  It  is 
the  turning  of  the  spirit  of  man  from  self,  and  all  selfish 
calls,  to  God  as  its  only  satisfactory  end,  its  only  peace 
and  eternal  completeness. 

The  blessedness  our  Lord  here  speaks  of,  then,  is  the 
blessedness  of  those  who  act  upon  the  principle  that 
nothing  is  absolutely  their  own.  They  realize  they  are 
receivers  before  they  can  give.  They  are  dependent  on 
another's  bounty.  They  are  but  stewards  of  a  divine 
King  and  a  loving  Father.  They  give  of  that  which  is 
under  their  hand,  or  they  withhold  it,  only  in  the  interest 
of  the  divine  kingdom. 


S.  MATTHEW— NOTES. 


To  such  persons  and  to  such  persons  alone  belongs  that 
temper  of  heart  and  mind  that  belongs  of  right  to  the 
Kingdom  of  Heaven.  The  eternal  realities  are  theirs 
both  in  this  life  and  that  which  is  to  come. 

5  •  3 — 7  •  27.  The  Sermon  on  the  Mount  both  in  ex- 
ternal form  and  internal  content  is  very  much  like  the 
ancient  wisdom  Hebrew  Poetry.  The  parallelism  is  de- 
cidedly marked  from  beginning  to  the  end  and  some  of  the 
best  samples  of  its  various  kinds  are  to  be  culled  from 
this  rich  storehouse. 

It  is  divided  up  into  six  main  divisions,  and  subdivided 
into  threes  and  multiples  of  three. 

The  first  main  division  includes  the  nine  beatitudes  and 
the  two  stanzas  following. 

The  second  main  division  includes  the  introductory 
stanza  on  the  law  and  the  prophets  and  six  references  to 
the  law  as  interpreted  by  scribe  and  Pharisee  in  con- 
tradistinction to  what  he  himself  will  teach. 

The  third  main  division  includes  his  thoughts  on  alms- 
giving, prayer  and  fasting. 

The  fourth  main  division  is  on  the  accumulation  of 
wealth  and  its  motive. 

The  fifth  main  division  is  on  the  attainment  of  a  right 
judgment  in  all  things. 

The  sixth  main  division  is  on  the  entrance  to  life  and 
how  to  attain  to  it. 

The  first  main  division  is  divided  into  three  parts,  the 
nine  beatitudes  and  a  strophe  and  antistrophe  on  the 
disciples  as  the  salt  of  the  earth  and  the  hght  of  the  world. 

In  the  second  main  division  we  have  another  pair  of 
stanzas  as  strophe  and  anti-strophe  to  each  other  on  the 
eye  and  the  hand. 

The  third  main  division  as  is  often  the  case  in  Hebrew 
poetic  arrangement,  is  the  most  symmetrical  of  all. 


S.  MATTHEW— NOTES. 


225 


In  the  first  place  it  is  subdivided  into  three  parts.  Its 
middle  part  on  prayer  is  again  divided  into  three  parts  and 
this  middle  part  is  preceded  by  a  pair  of  stanza  as  strophe 
and  antistrophe  to  each  other  as  well  as  followed  by  a 
pair  of  stanzas  as  strophe  and  antistrophe  to  each  other. 

The  fourth  main  division  on  the  accumulation  of  wealth 
and  its  motive  is  divided  into  three  parts,  the  third  part 
of  which  being  marked  by  a  refrain  three  times  used. 
"  Do  not  be  anxious."' 

The  fifth  main  division  is  divided  into  three  parts,  the 
third  part  of  it  being  occupied  by  a  remarkably  fine  and 
perhaps  the  most  forcible  illustration  of  Hebrew  Parallel- 
ism to  be  found  in  the  whole  of  the  New  Testament. 

The  sixth  main  division  on  the  gate  of  life  and  how  to 
enter  it  is  divided  into  three  parts,  the  last  of  these  parts 
being  concluded  by  a  strophe  and  an  antistrophe  on  the 
man  who  built  his  house  on  the  rock  and  he  who  built 
his  house  on  the  sand,  as  striking  and  as  pure  an  ex- 
ample of  the  higher  parallelism  of  stanzas  as  we  find  any- 
where. 

5:4.  *'  Blessed  are  those  who  mourn,  for  they  will  be 
comforted. 

Jesus  was  the  "  man  of  sorrows  and  acquainted  with 
grief."  By  his  very  coming  to  earth,  sorrow  and  grief 
have  been  blessed.  His  touch  has  changed  the  face  of 
that  which  before  his  time  was  looked  upon  as  nothing 
but  a  deserved  punishment  and  a  rightly  inflicted  penalty. 

Since  Jesus  wept  at  the  grave  of  Lazarus,  since  he 
mourned  over  Jerusalem  and  bore  the  anguish  of  Geth- 
semane,  we  have  learned  to  see  in  all  sorrow  but  a  stage 
on  the  way  to  higher  joy.  Yes,  he  did  indeed  come  to 
•*  comfort  all  that  mourn ;  to  appoint  unto  them  that 
mourn  in  Zion,  to  give  unto  them  beauty  for  ashes,  the  oil 
15 


226  S.  MATTHEW^NOTES, 


of  joy  for  mourning,  the  garment  of  praise  for  the  spirit  oi 
heaviness."  God  will  wipe  away  all  tears  from  off  all  faces. 
5:5.    "  Blessed  are  the  meekJ''' 

The  influence  of  the  meek  and  self  controlled  is  in 
the  long  run  greater  than  that  of  the  impulsive  and  pas- 
sionate. Their  serenity  helps  them  to  find  the  greatest 
amount  of  true  joy  in  all  conditions  of  life.  To  them,  the 
earth  is  not  a  stage  of  self  assertion  and  the  graspings  of 
desire,  but  an  "  inheritance  "  they  have  received  from  their 
Father. 

5:6.  "  Blessed  are  those  who  hunger  and  thirst  after 
rlghteo7isju'ss. " 

The  cravings  of  bodily  hunger  become  here  a  parable  of 
the  higher  yearning  after  righteousness.  The  thirsting 
after  God,  like  the  hart  desiring  the  water-brooks,  is  cer- 
tain in  the  end  to  gain  its  full  fruition. 

Desires  after  earthly  things,  every  form  of  physical  long- 
ing, are  either  frustrated  or  end  in  satiety  and  weariness. 
Spiritual  aspirations  alone,  have  the  sure  and  steadfast 
prophesy  of  fulfilment  in  them.  Such,  alone,  shall  be 
filled  with  a  fullness  not  to  be  repented  of. 

5:7.    "  Blessed  are  the  merciful  I  " 

Those  who  are  pitiful  toward  their  fellow  men  become, 
because  of  that  very  fact,  more  truly  the  object  of  God's 
compassion.  And  on  the  other  hand  no  motive  to  mercy 
so  constrains  us  to  be  merciful  so  much  as  the  feeling  that 
we  ourselves  have  need  of  it  and  have  found  it. 

Though  justice  be  thy  plea,  consider  this — 
That  in  the  course  of  justice,  none  of  us 
Should  see  salvation  :  we  do  pray  for  mercy  ; 
And  that  same  prayer  doth  teach  us  all  to  render 
The  deeds  of  mercy." 


S.  MATTHEW— NOTES, 


227 


5:8.    "  Blessed  are  the  pure  in  heart. 

The  purity  here  referred  to  means  more  than  the  ab« 
sence  of  one  particular  form  of  sensual  sin.  It  excludes 
every  element  of  baseness.  It  excludes  impurity  of  hate 
or  greed  of  gain  as  well  as  that  of  the  lust  of  the  flesh. 
It  means  more.  It  is  more  than  a  simple  negative  virtue. 
It  is  most  positive  in  its  influence  on  character. 

Purity  of  heart  brings  with  it  the  power  to  see,  as  we 
can  in  no  other  way  see,  the  beauty  of  nature  about  us, 
and  the  moral  order  of  the  world  in  the  light  its  Creator 
and  Redeemer  meant  us  to  see  it. 

By  the  inward  light  made  bright  by  this  same  purity  of 
heart  the  teaching  and  the  life  of  Christ  can  be  seen  and 
appreciated  as  it  is  otherwise  impossible  to  do. 

5:9.    "  Blessed  are  the  peacemakers^'' 

Be  truly  peacemakers.  Always  have  a  word  of  reconcili- 
ation and  peace  to  sweeten  the  bitterness  our  brothers 
shall  charge  against  us  or  against  others.  Seek  to 
sweeten  evil  reports.  Strive  to  prevent  enmities,  indiffer- 
ences, coldnesses.  Do  your  best  to  reconcile  those  at  vari- 
ance one  with  another. 

'This  is  to  do  the  will  of  God.  This  is  to  show  our- 
selves the  children  of  our  Father  who  is  in  heaven. 

5  :  10.  Blessed  are  those  who  are  persecuted  for  right- 
eousness sake !  " 

This  beatitude  rightly  follows  on  the  last  and  is  in  a 
way  the  completion  of  it. 

We  should  never  be  tempted  to  surrender  righteous- 
ness for  peace.  We  should  never  compromise  the  truth 
for  the  sake  of  peace.  We  must  never  fail  to  contend 
nobly  for  the  faith  because  of  a  desire  for  peace. 

The  Prince  of  Peace  himself  came  not  to  send  peace 


228  S.  MATTHEW^NOTES, 


but  a  sword.  The  wisdom  which  is  from  above  is  first 
pure''''  a7td  thcji  peaceable.^''  All  they  that  will  live  godly 
in  Christ  Jesus  must  suffer  persectttion. 

5:11.    "  Blessed  are  you  wheit  men  shall  revile  you.  !  " 

As  the  prophets  of  old  were  persecuted  because  they  set 
forth  and  maintained  the  righteousness  of  God,  so  the  disci- 
ples of  Christ  must  be  reviled  and  persecuted  because  they 
proclaim  Christ  as  the  incarnation  of  the  righteous  and 
holy  God,  because  they  proclaim  the  good  news  of  his 
redemption,  and  assert  the  judgment  of  his  holy  will 
against  all  sin  and  iniquity. 

5:12.    "  Great  is  yotir  reward  i7t  heaven.'''' 

The  reward  here  spoken  of,  is  a  reward  for  those  who 

suffer  for  righteousness'  sake,  not  for  those  who  are  simply 

calculating  on  a  future  compensation. 

The  Kingdom  of  Heaven  is  equally  promised  in  the  nine 

beatitudes,  but  in  each  under  a  different  name  in  accord 

with  it. 

To  the  poor  it  is  a  kingdom.  To  the  meek,  often  dis- 
possessed here  below,  it  is  a  land  of  great  price.  To  those 
who  mourn,  it  is  an  ineffable  consolation.  To  those 
wronged  in  judgment,  it  is  an  eternal  satisfaction.  To  the 
pure  in  heart,  it  is  the  vision  of  God.  To  the  peacemaker, 
it  is  to  be  called  the  children  of  God.  To  the  persecuted 
it  is  another  kingdom. 

5:16.  "  Let  your  light  so  shine  before  men  that  they  may 
see  your  good  works!''' 

The  motive  to  publicity  here  put  forth  is  the  direct  op- 
posite of  the  temper  which  led  the  Pharisees  to  their  osten- 
tatious prayers  and  almsgiving.  They  did  it  to  be  seen  of 
men.    They  did  it  to  win  men's  praise. 


-5".  MATTHEW--NOTES. 


229 


We  are  here  taught  to  let  our  light  shine,  not  for  any 
such  shallow  reason,  but  that  we  may  win  men,  not  to  our- 
selves, but  to  God. 

The  man  that  does  his  best  to  prevent  his  left  hand 
from  knowing  what  his  right  hand  is  doing,  that  is  the 
man  who  most  effectually  causes  men  through  seeing  his 
good  works  to  glorify  his  Father  in  heaven.  For  do  what 
he  will,  such  a  man  cannot  keep  other  men  from  seeing  his 
good  works.  These  will  come  to  the  knowledge  of  his 
fellows  at  last ;  and  from  the  very  fact  of  their  coming  in 
such  a  way  it  will  cause  men  to  glorify  their  Father  who  is 
in  heaven.    See  also  notes  on  6:  1-3. 

5:17.      Do  not  think  I  have  come  to  destroy  the  law.^^ 

Christ  has  fulfilled  m  his  person  all  the  righteousness  of 
the  old  law.  He  has  fulfilled  all  its  types.  He  is  the 
reality  of  which  the  manna,  the  passover,  the  burnt  offer- 
ing, and  the  sin  offering,  were  but  feeble  figures. 

He  has  fulfilled  the  prophets  in  that  he  has  fulfilled  all 
that  was  written  of  him  by  Moses  and  all  that  followed  after. 

He  has  fulfilled  the  law  in  a  higher  sense  than  that  just 
referred  to.  He  has  fulfilled  it  in  that  He  has  perfected 
it.  He  gave  to  the  old  commandments  a  depth  and  breadth 
and  height  before  altogether  unknown.  He  showed  men 
how  they  were  meant  for,  not  the  eternal  alone,  but  the 
thoughts  and  intents  of  the  heart. 

Yes,  the  old  law  and  the  prophets  have  not  been  de- 
stroyed. A  new  life  has  rather  been  infused  into  them. 
The  spirit  of  life  that  was  in  Christ  has  passed  into  them. 

The  meaning  of  the  old  Jewish  Passover  has  been  trans- 
ferred to  Christ  our  Passover  sacrificed  for  us.  Let  us, 
therefore,  keep  the  feast,  not  with  the  old  leaven  of  malice 
and  wickedness,  but  with  the  new  leaven  of  sincerity  and 
truth. 


S.  MATTHEW— NOTES. 


5:21,22.  ''You  have  heard  *  *  .  But  I  tell 
youy 

In  these  verses  our  Lord  mentions  three  gradations  of 
offence  and  judgment. 

Anger  is  liable  to  break  forth  into  act  and  so  put  a  man 
in  danger  of  its  adequate  punishment. 

Abusive  language  brings  the  man  who  gives  way  to  it 
into  the  danger  of  a  severe  punishment. 

Unrestrained  anger  that  breaks  forth  into  the  more 
malignant  language  of  reprobate  or  villain  brings  a  man 
into  the  power  of  the  highest  court  of  the  land.  It  sub- 
jects him  to  the  danger  of  the  judgment  of  death.  For  it 
is  to  be  noted,  the  word  here  translated  fool  is  not  at  all 
adequately  so  translated.  Fool  does  not  express  the  full 
malignity  of  the  word  used  by  our  Lord. 

Anger  such  as  our  Lord  here  refers  to  is  likely  to  issue 
in  a  crime  which  makes  a  man  guilty  of  death. 

Our  Lord  shows  in  these  words  the  guilt  of  the  angry 
and  malignant  spirit  from  its  danger  and  its  tendency. 
No  passion  deprives  a  man  so  utterly  of  self  control  and 
even  of  reason,  as  this  one.  If  not  changed  by  divine 
grace  it  makes  havoc  of  spiritual  life.  For,  "  Whoever 
hates  his  brother  is  a  murderer,  and  you  know  that  no 
murderer  has  eternal  life  abiding  in  him." 

We  must  see  to  it,  then,  that  we  bear  no  malice  nor  hatred 
in  our  hearts. 

5  :  23.    So  if  you  a7'e  offering  your  gift  at  the  altar  etc. 

The  time  for  worship  is  the  time  for  recollection  and 
self  scrutiny.  It  is  the  time  for  the  worshipper  to  ask 
himself,  not  whether  he  has  a  ground  of  complaint  against 
another,  but  whether  another  has  some  ground  of  com- 
plaint against  him. 

What  injury  have  I  done  my  neighbor?    Have  I  given 


S.  MATTHEW— NOTES, 


my  neighbor  good  cause  of  offence  in  thought,  word,  or 
deed  ?  Have  I  spoken  bitter  words  against  him  ?  Am  I 
allowing  bitter  thoughts  of  any  one  to  rankle  in  my  heart  ? 

5  :  24.  "  First  be  reco7iciled  to  yotir  bi^other^ 
To  be  reconciled  to  a  brother  is  not  only  to  remove  ill 
will  from  our  minds  concerning  him.  Open  confession  of 
all  wrong  done  him  is  necessary.  Restitution  to  the  extent 
of  our  power  is  required.  Only  thus  can  the  reconciliation 
here  taught  be  attained. 

5  :  25.    "  Ag7'ee  with  your  adversary  quickly. '^^ 

This  truth  holds  between  man  and  man.  It  is  also  true 
between  a  man  and  his  God. 

A  wise  man  at  law  with  any  one  who  had  a  just  cause  of 
complaint  against  him  would  do  his  best  to  settle  the  mat- 
ter before  it  was  actually  brought  into  court.  For  then  it 
would  be  too  late. 

So  the  soul  of  man  should  make  its  peace  with  God 
while  it  is  called  to-day.  Before  the  judgment  is  set  and 
the  books  are  open  this  should  be  done.  P'or  then  we 
must  be  all  judged  for  the  deeds  done  in  the  body. 
"  Judge  therefore  yourselves  brethren  that  ye  be  not 
judged  of  the  Lord."  For  "  it  is  a  fearful  thing  to  fall  into- 
the  hands  of  God." 

5  :  27,  28.    "  Tkott  shalt  not  commit  adulteiyP 
Not  the  passing  glance,  nor  the  momentary  impulse  of 
desire  is  here  referred  to.    It  is  the  continued  gaze  by 
which  the  impulse  is  deliberately  cherished  till  it  becomes 
a  passion. 

The  realization  of  this  great  truth  enables  the  Roman 
Poet  to  say  in  accord  with  our  Lord : 

"  Who  in  his  breast  a  guilty  thought  doth  cherish, 
He  bears  the  guilt  of  action." 


S.  MATTHEW-^NOTES, 


5:31.    "  Whoever  shall  put  away  his  wife^^''  etc. 

These  injunctions  respecting  divorce  naturally  follow 
upon  the  deeper  law  of  purity  laid  down  in  the  last  few 
verses. 

There  can  be  no  purity  of  heart  and  life  unless  the 
purity  of  home  life  is  preserved.  This  can  be  done  only 
by  respecting  the  sanctity  of  marriage  and  the  indissolu- 
bility of  the  marriage  contract. 

The  Jew  of  our  Lord's  time  could  put  away  his  wife 
for  any  cause  whatever.  That  generation  therefore  was 
an  adulterous  generation.  Even  the  Apostles,  holy  men 
though  they  were,  when  they  heard  Jesus  put  forth  a 
similar  statement,  exclaimed  :  "  If  the  case  of  the  man  be 
so  with  his  wife,  it  is  not  good  to  marry." 

See  note  on  Mark  10:9. 

5  •  33~37*    "  Thou  shall  not  forswear  thy  self etc. 

Not  a  few  interpreters  and  even  whole  Christian  com- 
munities such  as  the  Society  of  Friends,  see  in  these 
words  and  in  James  5  :  12,  a  formal  prohibition  of  all  oaths 
either  promissory  or  evidential.  Such  people,  accordingly, 
look  on  the  general  practise  of  Christians,  and  the  formal 
teachings  of  the  Church  of  England  in  her  thirty-ninth 
article  as  simply  an  acquiescence  in  evil. 

But  the  context  here  shows  that  the  sin  our  Lord  is 
speaking  against  is  the  light  use  of  oaths  in  ordinary 
speech  with  no  real  thought  of  their  meaning.  Such  oaths 
of  course  involve  irreverence  and  are  inconsistent  with  a 
genuine  fear  of  God.  The  real  purpose  of  an  oath  duly 
administered,  however,  is  to  intensify  such  a  fear.  It  is 
meant  to  bring  the  thought  of  God's  presence  forcibly 
home  to  men.  When  oaths  attain  this,  therefore,  of 
course  they  are  rightly  used. 

The  needless  multiplication  of  oaths  on  trivial  occa- 


S.  MATTHEW— NOTES,  233 


sions,  however,  has  tended,  and  it  must  be  admitted,  still 
tends  to  weaken  awe  and  to  impair  men's  reverence  for 
truth. 

In  the  ideal  Christian  society  they  are  altogether  need- 
less. When  we  have  come  to  such  a  state  of  existence 
they  may  readily  be  dispensed  with.  It  will  be  many  a 
day,  however,  before  we  come  to  such  a  state  of  bliss. 

5  : 39.  "  But  I  tell  yoti  :  Do  not  resist  him  who  is  doi7tg 
yotL  kariny 

It  must  be  kept  in  mind  in  considering  such  precepts  as 
this,  that  the  Sermon  on  the  Mount  in  which  it  is  found, 
is  not  a  code  of  laws,  but  the  assertion  of  the  fundamental 
principles  of  life. 

What  then  is  the  principle  involved  in  the  teaching  of 
this  verse  ?  It  teaches  us  clearly  and  explicitly  to  enter- 
tain the  very  opposite  of  a  spirit  of  spite  and  retaliation 
for  a  WTong  done  us.  This  teaching  however  does  not  do 
away  with  the  fact  that  a  wronged  man  has  duties  to 
society  as  well  as  to  himself.  Society  must  be  protected. 
The  offender  is  to  be  reclaimed.  These  duties  call  for 
protest,  prosecution,  punishment.  Yet  all  these,  without 
bitterness,  strife  of  base  passions,  or  the  assertion  of  an 
evil  temper. 

See  also  notes  on  S.  Luke  6 :  29,  30. 

5  :  40.  *'  If  any  one  ivotild  go  to  law  with  you^ 
Better  to  yield,  than  to  stand  up  stoutly  for  one's  rights. 
It  is  wiser  to  surrender  more  than  is  demanded  than  by 
wrangling  and  debate  so  to  disturb  our  peace  of  mind  and 
the  calmness  of  our  spirit  as  to  lose  our  true  self  in  the 
vortex  of  self  assertion. 

5  : 42.    "  Give  to  him  who  asks  ofyon^ 

Here  again  is  a  seeming  paradox.    This  principle  is 


234  MATTHEW— NOTES, 


binding  upon  us  all  in  its  spirit  and  in  its  intention,  but  not 
in  its  actual  literal  interpretation.  For  were  we  to  give  to 
all  men  whatever  they  ask  we  should  be  cursing  them  in- 
stead of  blessing  them. 

"  Often  we  see  men's  homes  and  hopes  laid  low, 
Through  gifts  they  ask  for,  and  the  gods  bestow." 
Thus  spoke  the  Roman  Juvenal,  and  so  gave  voice  to  a 
universal  fact  of  the  experience  of  men.  Our  heavenly 
Father  gives  to  those  who  ask  him,  but  sometimes  to 
their  hurt.  When  he  withholds  from  us  our  desires,  it  is 
for  our  good.  So  w^e,  too,  must  withhold  from  those  who 
ask  of  us  not  because  we  are  selfish,  but  because  having 
a  true  fraternal  spirit  we  cannot  grant  the  petitioner's 
request. 

The  ideal  perfect  life  we  are  to  aim  at  is  the  loving  and 
giving  temper.  Such  a  life  must  give  heed  to  every  call 
made  upon  it.  It  must  strive  to  meet  every  expressed 
want.  Whether  we  give  what  is  asked  or  whether  we  re- 
iFuse  the  request,  we  must  at  least  give  it  attention  and 
base  our  action  upon  the  good  of  the  petitioner. 

The  precepts  of  Christ  lead  us  to  look  upon  all  men  as 
actually  our  brothers  of  the  same  family,  of  the  same 
flesh  and  blood,  as  those  we  have  been  accustomed  to 
consider  as  the  nearest  and  dearest  to  us.  In  the  ques- 
tion of  giving  or  withholding,  this  must  always  be  kept  in 
mind.  So,  too,  in  the  question  of  borrowing.  Some- 
times we  can  do  no  better  or  holier  act  of  charity  than  in 
lending  our  influence,  our  time,  our  money,  or  whatever 
else  is  at  our  disposal  and  needed  by  our  brother  man. 
At  such  a  time  lend  and  seek  not  for  any  immediate  re- 
turn.   Then  sweet  will  be  your  reward  in  the  life  eternal. 

Cases  where  the  business  of  the  world  calls  for  loans, 
not  for  the  relief  of  want,  but  as  a  matter  of  commercial 
activity,  are  not  in  the  mind  of  Jesus  in  giving  this  pre- 


S.  MATTHEW— NOTES. 


235 


cept.  Yet  as  the  relief  of  a  very  pressing  want  comes  up 
even  in  many  a  man's  business  career,  even  here,  too,  true 
charity  finds  plenty  of  scope  for  action. 

See  also  notes  on  S.  Matth.  6:19-21,  and  S.  Luke 
6 :  29,  30. 

5  : 43.  "  Thou  shalt  love  thy  neighbor^  and  hate  thine 
enemyT 

Neither  national  nor  private  hatred  can  find  place  in  the 
ideal  Christian  life  for  which  we  are  striving,  to  which  all 
men  must  ultimately  be  brought. 

5  : 44.    "  But  I  tell  you  :  Love  yozir  enemieSf^  etc. 

If  we  would  know  how  we  are  to  attain  to  love  of  neigh- 
bor as  well  as  ourselves,  w^e  need  only  follow  these  explicit 
practical  exhortations.  Love  those  even  that  natural  im- 
pulse prompts  you  to  hate.  Give  expression  to  your  love 
in  prayer  for  those  who  despitef ully  use  you  and  persecute 
you.  For  while  sometimes  circumstances  may  preclude 
overt  acts  of  love  towards  them,  while  sometimes  loving 
words  to  them  would  be  met  by  scorn,  prayer  to  God  for 
them  cannot  fail  of  its  purpose.  In  so  doing  we  our- 
selves become  like  God  and  make  his  will  our  own. 

We  thus  draw  near  God's  perfection  and  become  par- 
takers of  his  holiness.  So,  as  Shakespeare  puts  a  very 
like  thought  :  Mercy 

"  is  an  attribute  of  God  himself ; 
And  earthly  power  doth  then  show  likest  God's 
When  mercy  seasons  justice." 

See  also  note  on  S.  Luke  6  :  27. 

6:1.  Be  careful  not  to  do  your  religious  duties  before 
men  to  be  looked  at  by  them.''^ 

Spontaneous  love,  a  spirit  of  self-denial  and  a  desire,  to 
render  adoration,  constitute  the  essence  of  all  true  relig- 


236 


S.  MATTHEW^NOTES, 


ion.  Let  love  of  earthly  praise  and  power  usurp  the  place 
of  these  in  the  giving  of  assistance  to  a  brother  in  need, 
and  you  have  shorn  your  deed  of  all  that  in  which  the 
purest  and  highest  form  of  religion  naturally  shows  itself. 

Not  the  fact  of  publicity  then,  but  the  motive  of  making 
it  public  is  what  gives  a  good  or  a  bad  character  to  any 
action. 

The  high  ideal  of  a  true  disciple  of  Christ  is  to  let  his 
light  shine  before  men  without  reference  to  their  praise  or 
blame. 

See  also  note  on  5  : 16. 

6:3.    "  So  when  you  do  charitable  things^ 
What  a  contrast  we  have  here  ? 

While  the  ostentatious  man  is  seeking  to  make  known 
his  good  w^orks  to  others,  the  true  follower  of  Christ  must 
be  careful  how  even  he  himself  contemplates  his  own  good 
deeds. 

In  considering  these  words  of  our  Lord,  we  must  re- 
member that  they  have  reference  to  the  individual  in  his 
private  ministration. 

In  all  public,  charitable,  undertakings  on  the  other  hand, 
when  a  whole  community  has'  joined  together  to  forward 
such  a  movement,  a  certain  amount  of  publicity  is  a  duty 
we  owe  to  our  fellows. 

In  the  erection  and  carrying  on  of  churches,  schools, 
hospitals  and  the  like,  for  instance,  there  must  be  a  more 
or  less  public  accounting  of  the  funds  contributed.  This 
must  be  done  for  their  protection  and  for  other  legitimate 
and  truly  religious  motives. 

See  also  note  on  5:16. 

6:6.    "  When  you  pray^ 

This  of  course  has  reference  to  personal  prayers.  These 


S.  MATTHEW— NOTES, 


237 


should  always  be  of  the  strictest  privacy.  Public  prayer, 
at  the  time  of  the  assembling  of  the  congregation  for  wor- 
ship, is  not  here  referred  to. 

6:7.    "  Do  not  use  vain  repetitions  like  the  heathen  do.^* 

The  AVord  in  the  original  used  here  for  vain  repetitions 
is  but  poorly  rendered  in  our  English  version. 

Formed  from  a  word  which  reproduces  the  repeated  at- 
tempts of  the  stammerer  to  clothe  his  thoughts  hi  words, 
it  might  almost  be  rendered  :  "  Do  not  gtutter  out  your 
prayers.    Do  not  babble  them  over." 

These  words  describe  only  too  faithfully  the  act  of 
prayer  when  it  becomes  mechanical. 

On  the  other  hand,  it  is  made  thus  manifestly  clear,  that 
these  words  of  Christ  have  no  reference  to  the  repetitions 
incident  upon  intense  emotion  and  genuine  fervor.  Our 
Lord  himself  prayed  three  times  using  the  same  words. 

How  far  the  use  of  the  Lord's  Prayer  or  of  the  Kyrie 
Eleiso7i  of  the  Church's  Litanies  is  open  to  the  charge  of 
*'  vain  repetition  "  is  another  question. 

It  is  obvious  to  all  that  their  use  may  easily  become  so  to 
any  mechanical  worshiper  of  the  Pharisaic  type.  Yet,  on 
the  other  hand,  as  an  ever  accumulating  w^eight  of  evidence 
from  really  devout  souls  has  continually  borne  witness, 
such  apt  and  well  considered  repetitions  have  always  been 
found  helpful  in  sustaining  the  emotion  without  which 
prayer  is  dead. 

Our  Lord  is  here  speaking  against  the  root  evil  of  Phari^ 
saism  as  well  as  heathenism.  They  think  they  will  be 
heard  for  their  much  speaking.  They  falsely  consider 
prayer  as  having  a  quantitive  mechanical  force,  increasing 
in  effectiveness  in  proportion  to  the  number  of  prayers  of- 
fered.   If  fifty  fail,  a  hundred  may  prevail. 

But  all  such  views  of  the  use  and  purpose  of  prayer  as- 


238 


S.  MATTHEW— NOTES. 


sume  the  object  of  prayer  to  be  to  change  the  will  of  God, 
or  to  inform  him  of  what  he  is  ignorant  of. 

Our  Lord  here  teaches  us  that  in  the  very  fact  of  such 
an  assumption  we  vitiate  at  once  the  quality  of  prayer. 

After  this  manner  therefore  pray  ye,  "  Our  Father.^'' 

6:9.    "  Our  Father y 

The  first  expression  of  thought  in  the  pattern  prayer  of 
the  world  is  a  paternal  thought :  "  Our  Father." 

The  first  expression  of  a  wish  is  not  an  utterance  of  our 
wants,  but  that  the  name  "  Our  Father  "  may  be  hallowed. 
We  are  taught  to  have  as  our  first  great  wish  that,  "  Our 
Father's  "  name  may  be  to  us  and  to  all  men  a  holy  name. 
— not  lightly  used  in  trivial  speech,  rash  assertion,  or 
bitterness  of  debate,  but  rather  the  object  of  awe,  love, 
adoration. 

As  it  is  in  the  first  three  Gospels,  so  in  that  of  S.  John, 
we  find  Jesus  praying  :  "  Father,  glorify  thy  name." 
See  also  note  on  S.  Luke  11:2. 

6:12.  Forgive  11s  our  trespasses,  as  we  forgive  those  who 
trespass  against  us^ 

In  the  very  act  of  prayer  we  are  to  remind  ourselves  that 
the  only  condition  of  our  own  forgiveness  is  that  we  also 
forgive  our  debtors. 

Even  in  the  free  grace  of  God  there  is  a  law  of  retribu- 
tion. 

The  temper  that  does  not  forgive  cannot  be  forgiven 
If  we  will  insist  upon  the  payment  of  the  hundred  dollars 
owed  us,  we  bring  back  upon  us  the  far  heavier  debt  of 
the  fifty  million  dollars  (Chapt.  18  :  23-35). 

See  also  note  on  S.  Mark  11  : 25,  and  S.  Luke  11:4. 

6:19-21.  Do  not  be  laying  up  for  yourselves  treasures 
on  earthy 

On  the  face  of  them  these  words  teach  a  doctrine  that 


S.  MATTHEW— NOTES, 


239 


is  contrary  to  the  whole  course  of  the  Christian  world. 
They  are  directly  contrary,  not  only  to  miserly  hoarding, 
not  only  to  all  miserable  stinginess,  not  only  to  such  hard- 
heartedness  as  can  belaid  at  the  door  of  those  by  compari- 
son called  rich.  They  are,  thus  taken,  contrary  as  well 
to  every  species  of  accumulated  wealth.  Whether  that 
wealth  consists  of  money  or  lands  or  bonds  or  stocks  or 
anything  else  beside,  these  words,  on  the  face  of  them,  are 
against  it. 

The  same  must  be  said  of  S.  Matthew  5  :  42  ;  19  :  2T'; 
S.  Luke  12  :  33,  34  ;  18  :  22-30. 

Yes,  and  many  sayings  of  our  Lord  go  further  than  this. 
Such  are  S.  Matthew  10  : 9  and  its  parallels,  S.  Luke  9  : 3, 
10  :  4.  These  go  the  length  of  specific  commands  to  cer- 
tain persons  not  to  hold  any  property  at  all. 

Now  is  this  surface  meaning  the  real  truth  our  Lord  in 
these  places  means  to  teach 

If  it  is,  then  our  Lord  forbids  the  laying  up  of  money 
except  as  is  needful  for  the  supply  of  our  daily  wants.  He 
forbids  the  accumulation  of  capital  on  interest.  He  de- 
clares against  its  employment  on  the  building  and  keeping 
up  of  mills  and  shops  and  factories.  He  is  against  the 
working  of  mines.  He  is  against  the  building  and  operat- 
ing of  our  great  railway  systems.  He  is  against  all  these 
things  because  none  of  them  can  be  maintained  or  brought 
into  operation  except  by  the  laying  up  of  capital,  except 
by  the  stimulating  of  desires  which  are  not  bound  by  the 
supply  of  daily  wants.  In  short  these  words  of  our  Lord, 
on  the  face  of  them,  are  altogether  against  the  existence 
of  great  commercial  countries  such  as  England  and 
America. 

But  we  have  learned  that  it  is  not  safe  to  take  any  text 
of  scripture  without  its  context.  It  is  not  safe  to  take  any 
series  of  Bible  texts  without  considering  well  the  circum- 


240 


S.  MATTHEW^NOTES, 


stances  under  which  they  were  uttered  and  the  other  por- 
tions of  scripture  that  bear  upon  the  same  subject. 

When  we  take  all  these  considerations  into  account  we 
are  brought  to  understand  that  our  Lord  is  in  these  words 
talking  not  to  his  disciples  in  general  throughout  all  time. 
He  is  talking  to  his  immediate  followers  then  surrounding 
him  and  especially  to  his  twelve  Apostles. 

The  Apostolic  life  is  that  of  a  missionary.  It  is  that  of 
one  who  depends  entirely  upon  the  gifts  of  the  faithful  for 
support.  He  has  no  property.  No  fixed  nor  settled  in- 
come is  guaranteed  him. 

The  first  four  Apostles  began  this  life  when  they  forsook 
their  nets  and  followed  Jesus.  Saint  Matthew  did  the  same 
w'hen  he  forsook  the  lucrative  employment  of  a  tax-col- 
lector. St.  Paul  followed  in  the  same  heroic  career  when 
he  gave  up  all  power  and  position  among  his  kinsmen 
according  to  the  flesh.  Men  in  all  ages  of  the  Church  have 
done  the  same  when  they  have  given  up  their  material 
things  that  they  might  the  better  serve  Christ  their  Lord 
and  further  the  cause  of  /11s  divine  Kingdom. 

So  we  believe  individuals  are  from  time  to  time  called 
to  such  apostolic  abnegation  but  it  is  not  a  law  laid  on 
all  men  alike.  See  notes  on  5  :  42  ;  10:9;  S.Luke  12:33; 
19:17,  19. 

6:25.    "  Do  not  he  anxious  for  your  life.'''' 
Take  no  thought,"  of  King  James' version,  is  a  phrase 
used  to  translate  from  the  Greek  what  to-day  really  means  : 
Be  not  anxious." 

The  temper  against  which  our  Lord  here  means  to  warn 
us  is  not  that  of  foresight  and  the  desire  to  lay  up  for  a 
rainy  day.  He  rather  wishes  to  tell  us  not  to  allow  our- 
selves to  be  harassed  and  worried  with  the  uncertainties 
of  this  mortal  life. 


S.  MATTHEW— NOTES, 


To  take  thought  as  we  now  understand  it  is  often  the 
most  effectual  safeguard,  next  to  the  higher  defence  of 
trust  in  God,  against  worry  and  vexation  of  spirit. 

7:1.  "  Do  7iot  jiLdge^  that  you  may  not  be  judged.^^ 
Here  as  elsewhere  our  Lord  gives  principles  rather  than 
rules.  He  embodies  the  principle  in  a  rule  which,  because 
it  cannot  be  kept  in  the  letter,  forces  us  back  upon  the 
spirit  of  it.  What  Jesus  lays  down  in  this  law,  therefore, 
is  a  warning  against  a  censorious  temper.  Don't  be  eager 
to  find  fault  in  men  and  to  condemn  them.  Beware  of  a 
continual  inclination  to  suspect  men's  motives. 
See  also  note  on  S.  Luke  6 : 37. 

7:2.  "  With  the  measure  yott  measure  it  will  be  measured 
yoti^ 

The  severity  which  we  unjustly  mete  out  to  others  be- 
comes, by  a  retributive  law,  the  measure  of  that  which  is 
justly  dealt  out  to  us. 

See  also  notes  on  S.  Mark,  4  •  24,  and  S.  Luke  6 :  38. 

7:3.  "  Why  do  you  look  at  the  mote  which  is  in  your 
brother^ s  eye  ?  " 

"  Oh,  wad  some  Power  the  giftie  gie  us, 
To  see  oursels  as  others  see  us  !  " 
Our  own  faults  require  the  most  careful  scrutiny.  How 
easy  for  us  to  turn  our  gaze  upon  the  faults  of  others  ! 
See  also  note  on  S.  Luke  6:41. 

7:5.  '•^  First  get  the  beam  out  of  your  ozvn  eye" 
While  we  are  blind  with  self-deceit  we  are  but  bunglers 
in  the  work  of  dealing  with  the  faults  of  others.  When 
we  have  wrestled  with  our  own  besetting  sins  and  have 
overcome  them,  then,  and  not  till  then,  shall  we  be  able 
rightly  to  aid  others  in  overcoming  theirs.  See  preceding 
notes. 

16 


242 


S.  MATTHEW— NOTES, 


7:6.    "  Do  not  give  what  is  holy  to  the  dogs^^"*  etc. 

Are  we  then  to  think  of  some  of  our  fellow-men  as  dogs 
and  pigs  ?  Is  not  this  on  the  contrary  a  forgetting  of  all 
our  Lord's  previous  teaching  ? 

So  long  as  men  identify  themselves  with  their  passions, 
we  must  deal  cautiously  and  wisely  with  them.  Paul  did 
not  preach  the  Good  News  of  Salvation  to  the  howling 
mob  at  Ephesus,  nor  to  the  "  lewd  fellows  of  the  baser 
sort "  at  Thessalonica.  He  did  not  do  it  at  that  time 
because  of  its  being  an  inopportune  time.  At  any  other 
time  he  would  have  told  any  member  of  those  crowds 
how  he  was  a  redeemed  son  of  God.  He  would  not  have 
hesitated  a  moment  to  show  him  how  to  claim  an  inheri- 
tance among  the  blessed. 

We  need  to  be  on  our  guard  against  the  brute  element 
in  our  own  natures  no  less  than  as  we  find  it  in  others. 
We  may  desecrate  the  holiest  truths  by  dealing  with  them 
in  a  spirit  of  irreverence.  Alas,  for  the  man  that  can 
cynically  jest  with  his  truest  and  noblest  impulses  ! 

7:7.  "  Keep  asking  and  it  will  be  given  yoiL.^'' 
In  this  exhortation,  our  Lord  takes  it  for  granted  that 
in  all  our  petitions  we  ask  only  for  good  things, — for 
bread,  and  not  for  a  stone,  for  a  fish,  and  not  for  a  serpent. 
He  also  assumes  that  we  ask  in  accordance  with  his  teach- 
ing, that  is,  in  his  name,  and  according  to  his  will.  Other- 
wise we  may  ask  and  receive  not,  because  we  ask  amiss. 
Jas.  4  :  3. 

7:11.      If  yon^  then,  who  are  bad,^"*  etc. 

These  words  recognize  the  fact  of  man's  depravity. 
They  at  the  same  time  assert  that  this  depravity  is  not  a 
total  depravity. 

In  the  midst  of  all  our  evil  there  still  remains  that 
element  of  naturally  pure  affection  which   makes  the 


S,  MATTHEW— NOTES. 


243 


fatherhood  of  men  the  fit  and  effective  parable  of  the 
Fatherhood  of  God. 

7  :  12.  So  eve7y thing  you  would  have  men  do  to  you^"* 
etc. 

God  gives  his  good  things  in  answer  to  our  prayers 
provided  what  we  ask  for  is  really  for  our  good.  So 
should  it  be  among  men. 

We  cannot  comply  with  all  men's  wishes  nor  can  other 
men  always  comply  with  ours.  Nor  should  they.  For 
how  often  are  they  foolish  or  frivolous.  Sometimes,  they 
are  but  requests  for  the  indulgence  of  passion  or  lust. 

When,  however,  the  thoughts  of  our  hearts  are  pure  and 
our  wills  have  become  but  the  expression  of  such  thoughts, 
we  seek  from  others  only  that  which  is  good. 

No  man  is  justifiable  in  making  an  evil  request  of  an- 
other man,  nor  of  God.  Neither  God  nor  man  can  be 
justified  in  granting  such  a  request  for  its  own  sake. 

7:14.    "  The  zvay  which  leads  to  life.^'' 

This  is  the  first  passage  in  our  Lord's  recorded  teaching 
in  which  the  word  "life"  appears  in  summing  up  all  the 
blessedness  of  his  Kingdom.  The  idea  is  developed  as 
w^e  advance.  In  chapter  19  :  29,  it  is  spoken  of  as  "eternal." 
In  S.  John  17  :  2,  3,  we  are  taught  that  this  eternal  life  is 
the  true,  perfect,  knowledge  of  God  and  his  Christ. 

If  there  are  but  few  that  are  finding  this  eternal  life  in 
its  fulness  here  in  this  present  world  compared  with  the 
great  majority  that  are  failing  to  comprehend  it.  Scripture 
as  clearly  states  the  great  truth  that  all  men  shall  come  to 
the  knowledge  of  God  at  some  time  or  other,  in  some  way 
or  other.  "  Just  as  in  Adam  all  die,  so  also  in  Christ 
will  all  be  made  alive." 

See  also  note  on  S.  Luke  13  ;  23. 


244 


^.  MATTHEW— NOTES. 


7:15.    "  Beware  of  false  prophets. 

The  Hebrews  understood  by  Prophets^  not  only  those 
who  were  accustomed  to  predict  future  events,  but  gen- 
erally also  whoever  became  inspired  or  claimed  to  inter- 
pret Scripture  and  teach.  Under  the  name  of  false  pro- 
phets^ the  fathers  have  understood  in  this  place,  all  false 
teachers,  Jews  or  Christians. 

The  true  gift  of  Prophecy  is  always  followed  by  its 
counterfeit. 

7  :  16.    "  You  will  know  them  by  their  fruits,^'' 

Every  teaching  is  pure  or  impure  in  proportion  to  the 

measure  in  w^hich  it  promotes,  in  the  long  run,  purity, 

peace,  and  holiness  of  life. 

7  :  17,  18.    "  Every  good  tree  brings  forth  good  fruity''  etc. 
Falseness  in  teaching,  like  hypocrisy  of  life,  sooner  or 
later  makes  itself  plainly  and  uniquivocally  known  to  the 
children  of  men. 

We  cannot  read  the  secret  thoughts  of  the  hearts  of  our 
fellows  before  they  have  manifested  them  in  outward  word 
or  action,  yet  when  once  a  man  out  of  the  abundance  of 
his  heart  has  spoken  or  acted,  we  have  an  unfailing  and 
infallible  means  of  knowing  what  has  been  going  on 
within. 

7:22.  "  Lord,  Lord,  have  we  7iot  prophesied  in  your 
name  ?  " 

As  before  intimated,  so  here  again  w^e  see  that,  prophesy- 
ing is  far  more  than  mere  prediction  of  what  is  hereafter 
to  come  to  pass.  It  is  above  everything  else  the  delivering 
of  a  message  from  God  to  men,  whatever  may  be  the  im- 
port of  that  message. 

7  :  23.      I  never  knezv  you.''^ 

As  the  confession  of  Christ  referred  to  in  chapter  ten, 


S.  MATTHEW— NOTES, 


245 


verse  thirty-two,  has  reference  to  more  than  a  mere  Hp- 
homage,  and  implies  the  loyal  service  of  obedience,  so 
here,  the  condemnation  pronounced  on  the  workers  of  in- 
iquity is  not  a  condemnation  of  those  who  have  failed  to 
give  intellectual  assent  to  the  truth,  so  much  as  of  those 
who  have  actually  become  accustomed  breakers  of  the  law 
written  in  the  fleshly  tables  of  the  heart. 

7  ;  26.  "  Hears  these  sayings  of  mhie  and  does  not  do 
themy 

He  of  whom  Jesus  is  speaking  is  not  the  man  who  hears 
nothing  of  the  word  of  truth.  It  is  the  Christian  who 
limits  himself  to  putting  this  truth  into  his  understanding. 
For,  if  he  heard  not,  he  would  not  build.  He  builds, 
therefore,  but  upon  the  sand.  He  informs  himself  but 
does  not  put  his  information  to  practical  use.  It  is  the 
theologian  who  seeks  knowledge  but  not  holiness ; — it  is 
myself,  alas  !  I,  who  rejoice  in  the  word  of  God,  who  am 
charmed  with  its  beauty,  and  yet  do  not  practise  the  vir- 
tues my  intellect  understands  ! 

8:2.  If  y oil  zvish  you  can  ctire  me^ 

The  words  of  the  man  involve  a  singular  mingling  of 
faith  and  distrust.  He  believes  in  the  power  of  Christ  to 
cure.  But  he  doubts  his  will.  As  if  he  were  saying  to 
himself  :    Can  he  stoop  to  one  so  foul  as  I  ? 

If  he  shared  the  common  feeling  that  leprosy  was  the 
punishment  of  sin,  he  might  ask  himself ;  Will  he  pity 
and  relieve  one  so  sinful  as  I } 

8:5.    "  ^  Roman  Captain  came  to  him  and  begged  him.^^ 
Here,  as  in  the  case  of  Cornelius,  the  faith  and  life  ot 
Judaism  as  exemplified  in  the  villages  of  Galilee  has  made 
a  deep  impression  on  the  soldier's  mind.    He  has  found  a 


246  S.  MATTHEW— NOTES. 


purity,  a  reverence,  a  simplicity  and  a  nobleness  of  life 
here  which  he  has  never  seen  in  his  life  before.  So  he  has 
come  to  "  love  the  nation." 

8:8.  "  Lord^  I  am  not  of  enough  account  for  you  to  cofue 
tmdermy  roof''' 

This  feeling  of  unworthiness  implies  at  once  the  con- 
sciousness of  his  own  sins  and  at  the  same  time  the  recog- 
nition of  the  surpassing  holiness  of  Him  whom  he  is  ad- 
dressing. 

8:17.  Himself  took  oiir  weaknesses  and  bore  our  dis- 
easesy 

Christ  came  not  simply  as  one  of  boundless  wealth  to 
scatter  alms  broadcast  over  the  land.  His  coming  was  for 
a  far  more  noble  purpose.  He  came  to  take  upon  Himself 
our  infirmities  and  to  bear  our  sicknesses. 

He  suffered  with  those  he  saw  suffering.  This  intensity 
of  sympathy  was  intimately  connected  with  his  power  to 
heal.  It  is  worthy  of  note,  therefore,  that  such  labor  of 
love  on  his  part  was  followed  by  weariness  and  physical 
exhaustion.  It  is  always  so,  too,  with  those  who  are  most 
Christlike  in  their  daily  lives. 

8  :  22.  "  Leave  the  dead  to  bury  their  dead.''* 
Let  those  who  have  no  spiritual  life  linger  in  the  circle 
of  outward  routine  duties,  and  sacrifice  the  highest  spirit- 
ual possibilities  of  their  nature  to  them.  But  those  w^ho 
will  live  in  reality  and  in  truth  will  dutifully  do  the  work  to 
which  their  Master  calls  them.  They  will  leave  the  low^er 
conventional  duties  of  life  to  be  done  or  left  undone  as 
circumstances  at  the  time  may  direct. 

8  :  29.    "  What  do  you  wish  of  us,  you  Son  of  God?  " 
See  note  on  S.  John,  chapter  two,  verse  four. 


S,  MA  TTHE  W—NO  TES ,  247 

8  :  34.  They  begged  him  to  go  from  their  parts.^^ 
They  felt  the  destruction  of  their  drowned  herds  and  the 
fear  of  like  new  disasters  more  than  the  deliverance  and 
healing  of  their  unfortunates.  Self  interest  is  fierce.  Let 
a  man  to-morrow  discover  a  process,  a  vaccine,  which  pre- 
serves forever  from  every  malady  without  exception,  is  it 
altogether  certain  no  physician  ruined  individually  by  this 
generous  benefaction  will  not  be  tempted  to  say  to  the  ad- 
mirable inventor,  as  the  Gadarenes  did  to  Jesus  ?  "  De- 
part out  of  our  country  !  "  A  grave-digger  without  work 
was  crying  one  day :  *'  It's  a  bad  year.  No  one  dies." 
See  also  note  on  S.  Mark  5:17. 

9:13.  "  I  did  not  co?ne  to  call  the  righteotcs^  but  siiiners^ 
Jerome  and  Hilary  see  some  irony  in  these  words. 
"  The  rigeteous  "  that  is  to  say,  those  who  were  regarding 
themselves  as  righteous,  such  as  the  Pharisees.  Bossuet's 
comment  is  also  worth  considering.  It  expresses  another 
side  of  truth  : 

"  Jesus  Christ  as  Son  of  God,  whatever  pleasure  he  takes 
in  seeing  at  his  feet  a  sinner  returned  to  the  good  way,  he 
always  loves  with  a  stronger  affection  the  innocence  which 
has  never  been  inconsistent,  and  honors  it  with  a  greater 
intimacy.  Whatever  favor  the  tears  of  a  penitent  may 
have  in  his  eyes,  they  can  never  equal  the  pure  pleasures 
of  an  ever  faithful  holiness.  *  *  *  Such  are  the 
thoughts  of  Jesus  according  to  His  divine  nature.  But  he 
thinks  otherwise  of  ns  when  lie  becomes  onr  Saviour.  As 
Saviour,  he  says,  I  must  seek  those  who  are  lost :  as  a 
Physician,  those  who  are  sick  ;  as  a  Redeemer,  those  who 
are  captive  *  *  *  In  the  same  w^ay  that  a  physician, 
as  a  man,  will  take  more  pleasure  in  the  company  of  the 
well  and  nevertheless,  as  a  physician,  he  will  take  delight 
in   relieving  the   sick.     So   this   charitable  Physician 


248 


S.  MA  TTHE  W-'NO  TES, 


Surely,  as  Son  of  God,  he  prefers  the  innocent  ;  but,  m 
his  sphere  of  Saviour,  he  will  rather  seek  the  criminals 
again. 

9:15.  '■^  B tit  Ike  days  will  come,  *  *  *  1/1^71  will  they 
fast. 

The  time  following  the  departure  of  our  Lord,  as  he 
here  shows  his  disciples,  was  a  time  of  sorrow,  conflict, 
discipline.  At  such  a  time  the  self  conquest  implied  in 
abstinence  was  the  natural  and  true  expression  of  the 
feelings  belonging  to  it. 

So  the  Christian  Church  has  always  felt.  So  it  was  in 
the  lives  of  at  least  two  great  Apostles  (Acts  10  : 10  ;  ii 
Corinthians  11  127). 

The  Church  of  England  and  the  American  Church  fol- 
lowing her  example  have  always  kept  their  days  of  fasting 
in  connection  with  the  seasons  and  days  of  the  Christian 
Year  that  call  specially  to  meditation  on  the  sterner,  sad- 
der, side  of  truth. 

9:17.  '''' Nor  does  any  one  put  new  wine  into  old  wine 
sJdnsT 

This  saying  means,  we  believe,  that  the  formalist  Phari- 
sees and  Scribes,  lost  in  the  observances  and  rights  of  the 
Jew^ish  religion,  might  never  have  accepted  the  doctrine  of 
the  Saviour,  a  doctrine  rude  as  the  undressed  cloth,  a  doc- 
trine which  was  fermenting  in  the  soul  like  new  wine. 
Therefore  Jesus  takes  for  his  Apostles  men,  whose  faith 
indeed  is  not  without  the  Temple  and  the  synagogue,  but 
who  are  totally  without  ecclesiastical  functions — that  is  as 
one  would  say  nowadays — laity.  Hence  the  stumbling 
stone  to  the  Jewish  priesthood. 

9:18.    "  ^  president  of  a  synagogue  cameT 
He  was  the  one  who,  in  the  gatherings  in  the  Syna* 
gogue,  presided  over  the  assembly. 


S.  MATTHEW— NOTES. 


249 


9  :  20.    "  Touched  the  bo7'der  of  his  garment,^'* 
See  note  on  S.  Mark  5 :  29. 

9  :  22.    "  Yoiw  faith  has  cured  yon 
See  note  on  S.  Mark  5  : 34. 

9  :  23.    "  He  saisj  the  flute  playe7's.^'* 

When  any  one  was  dead  among  the  Jews,  a  number  of 
flute  players  and  weeping  women  chanted  funeral  d.'rges 
about  the  body. 

9  :  24.    "  They  laughed  at  himP 
See  note  on  S.  Mark  5  140. 

10  : 1-4.    "  He  called  his  twelve  disciples  to  him^^'^  etc. 

In  naming  the  Apostles,  the  Evangelists  keep  to  an 
order  so  constant  and  so  particular  there  is  room  for 
believing  every  thing  was  symbolic  in  their  calling,  the 
place  of  each  in  the  number  as  well  as  the  number  itself. 

We  possess  four  lists  of  the  Apostles.  Now,  all  have 
this  in  common,  that  they  distribute  them  in  three  groups. 
The  names  in  these  groups  are  always  the  same,  howevei 
the  order  in  which  they  are  given  differs.  Three  of  the 
Apostles  invariably  occupy  the  first  place  in  their  group. 
Simon  Peter  stands  at  the  head  of  the  first  group  ;  Philip, 
of  the  second  ;  James  the  son  of  Alphaeus,  of  the  third. 
Last  of  all,  at  the  end  of  every  list,  Judas  Iscariot  is  found. 

This  can  be  verified  by  comparing  :  S.  Matth.  10  :  2-4  ; 
S.  Mark  3:  16-19  ;  S.  Luke  6:  14-16,  Acts  i  :  13. 

We  shall  not  seek  the  mysterious  meaning  of  these 
divisions  since  the  sacred  writers  do  not  give  it,  but  we 
call  attention  to  them  here  as  one  of  the  interesting  par- 
ticulars of  the  Gospel. 

10  :  I.  The  whole  of  this  chapter  is  occupied  with  the 
commissioning  and  sending  out  of  the  twelve  Apostles. 


250 


ST.  MATTHEW— NOTES, 


Here  again,  then  we  find  an  unusual  rhythm  in  the  lan- 
guage and  a  decidedly  marked  Hebrew  Parallelism. 

The  twelve  are  divided  into  three  sets  of  four  each 
as  indicated  by  the  semicolons. 

The  charge  is  divided  into  three  main  divisions,  and 
each  main  division  naturally  falls  into  three  stanzas. 

The  center  group  of  stanzas,  as  once  before  intimated, 
shows  the  usual  custom  of  a  higher  development,  or  more 
perfect  parallelism  than  the  rest.  That  is,  in  this  case, 
the  main  central  stanza  is  preceded  by  a  shorter  intro- 
ductory stanza  and  followed  by  a  short  conclusion,  while 
it,  itself,  is  not  only  line  after  line  a  perfect  example  of 
the  lower  parallelism,  but  also  of  the  higher.  For  in- 
stance, notice  the  refrain  just  like  the  one  in  the  fourth 
main  division  of  the  Sermon  on  the  Mount.  Do  not  be 
anxious.  Do  not  be  afraid  of  them.  Do  not  be  afraid. 

1  he  third  or  final  main  division  of  the  charge  is  divided 
as  already  intimated,  into  three  stanzas  and  is  marked  by 
most  perfect  rhythm  and  parallelism,  a  striking  and  fitting 
climax  to  the  whole. 

10 :  9,  10.  Do  not  provide  either  gold,  or  silver^  or 
brass,  in  yoitr  ptn'ses. 

Experience  has  led  the  Church  to  look  on  these  com- 
mands as  binding  only  during  this  mission  on  which  the 
Twelve  were  at  that  time  sent.  It  is  impossible  not  to 
admire  the  enthusiasm  which  showed  itself  in  the  literal 
adoption  of  these  rules  by  the  followers  of  Francis  of 
Assisi,  and,  to  some  extent,  by  those  of  Wiclif.  But  the 
history  of  the  Mendicant  Orders,  and  other  like  fraternities 
forms  part  of  that  teaching  of  history  which  has  led  men 
to  feel  that  in  the  long  run,  the  beggar's  life  will  bring  the 
beggar's  vices.  Yet  here,  as  in  the  Sermon  on  the  Mount, 
the  spirit  of  these  directions  is  binding  stiU,  though  ad- 


ST.  MATTHEW— NOTES. 


251 


herence  to  the  letter  of  them  may  have  become  inex- 
pedient. 

The  mission  work  of  the  Church  has  always  prospered 
in  proportion  as  this  spirit  has  pervaded  it. 

It  is  a  singular  instance  of  the  varied  application  of  the 
same  truth,  that  the  expression  "  The  workman  is  worthy 
of  his  food  " — which  our  Lord  makes  the  ground  of  his 
command  that  the  Twelve  should  make  no  provision  for 
their  journey — is  quoted  by  S.  Paul  (I  Timothy,  5  : 18),  as 
a  plea  for  an  organized  system  for  the  maintainance  of  the 
ministers  of  the  Church. 

The  same  law  fulfills  itself  in  many  ways,  now  by  help- 
ing to  pay  the  hire  of  the  laborer,  now  by  instilling  in  the 
hearts  of  men  the  full  confidence  that  its  payment  may  be 
left  to  God  alone  without  any  organized  attempt  to  col- 
lect it. 

See  also  notes  on  5  :  42  ;  6  :  19-21,  and  S.  Luke  12  :  33 ; 
17  :  19-19. 

10:12.  As  you  go  into  the  house  salute  itT 
This  desire  of  peace  is  the  usual  salutation  of  the  East. 
The  guest  in  these  regions  is  always  received  with  cour- 
tesy and  respect.  Admitted  to  the  table  and  fireside,  he 
finds  in  such  intimate  intercourse,  if  he  is  an  Apostle, 
every  facility  for  converting  those  that  surround  them. 

10  :  16.    "  Be  wise  as  serpents  and  hai^mless  as  doves. 

The  serpent  usually  appears  in  Scripture  as  the  represen- 
tative of  an  evil  wisdom  to  be  avoided  or  fought  against 
Here,  however,  w^e  learn  that  even  the  serpent's  sinuous 
craft  presents  something  we  may  well  learn  to  repro- 
duce. 

When  S.  Paul  "  caught  men  with  guile  "  (2  Cor.  11-16), 
becoming  "all  things  to  all  men"  (i  Cor.  9-22),  he  was 


ST.  MATTHEW— NOTES. 


acting  in  the  spirit  of  his  Master's  counsels  as  here  ex- 
pressed. Would  that  we  all  could  act  them  out  in  our 
lives  as  well ! 

In  the  exhortation  here  given  to  imitate  the  character  of 
the  dove  the  original  indicates  more  than  simple  harmless- 
ness.  It  rather  refers  to  a  character  in  which  there  is  no 
alloy  of  baser  motives.  The  followers  of  Christ  are  to 
become  at  once  supremely  guileful  and  absolutely  guile- 
less. Our  Lord's  reference  to  the  symbolism  of  the  dove 
in  this  place  gains  a  fresh  significance  when  we  remember 
he  had  seen  the  heavens  opened  and  the  Spirit  of  God  de- 
scending "  like  a  dove  "  upon  himself. 

In  and  by  that  Spirit  the  two  qualities  here  exhorted  to 
find  their  unity  and  reconciliation. 

10  :  20.  "  For  it  is  not  yoti  who  are  speaking.^'' 
It  would  obviously  be  beside  the  drift  of  our  Lord's  dis- 
course to  make  this  promise  of  special  aid  in  moments  of 
danger,  the  groundwork  of  a  theory  of  inspiration  affect- 
ing the  written  records  of  his  work  and  of  that  of  the 
Apostles. 

10  :  23.    "  Flee  into  the  next."*^ 

If  evil  days  come  upon  us,  we  are  to  remember  that  they 
came  upon  our  Master  as  well.  In  all  our  sufferings  we 
are  but  following  in  his  footsteps.  Nothing  can  befall  us 
that  has  not  already  befallen  him.  If  the  Captain  of  our 
salvation  was  made  perfect  through  suffering  we  are  not 
to  think  it  strange  if  in  his  wisdom  our  heavenly  Father 
with  a  like  end  in  view,  allows  some  fiery  trial  to  try  us 
also,  that  we  may  become  perfect  in  every  good  word  and 
work. 

11  14.    ''Go  tell  John.'' 

The  answer  of  Jesus  to  John's  disciples  and  the  com- 


S.  MATTHEW— NOTES, 


253 


merits  on  John  which  follow  are  most  musically  rhythmic 
and  abound  in  melodious  cadences  delightful  to  the  ear. 

In  his  comment  again  we  find  a  refrain,  What  did  you 
go  out  into  the  wilaerness  to  look  at  ?  But  what  did  you 
go  out  to  see  ?    But  what  did  you  go  out  to  see  ? 

It  is  quite  remarkable,  again,  that  the  answer  and  the 
comments  naturally  divide  themselves  into  three  stanzas 
of  highly  wrought  parallelism. 

11:5.  "  The  poor  have  the  Good  News  preached  toiheiJi.^"* 
In  this  enumeration  which  passes  from  the  sick  cured 
to  the  dead  raised  up,  there  is  a  kind  of  ascending  grada- 
tion. Now,  human  selfishness,  social  selfishness,  was  such 
that  Jesus  gives  as  a  sign  more  divine  still  than  the  re- 
surrection of  the  dead,  this  simple  fact :  "  The  poor  have 
the  Good  News  proclaimed  to  them."  Oh  !  how  well  has 
some  one  spoken  when  painting  the  destitution  of  the 
people  he  cried  :  "  Lord  !  Lord  !  the  poor  have  been 
abandoned  to  thee !  " 

11:  II.  He  who  is  least  in  the  Kingdom  of  Heaven  is 
greater  thait  //^." 

The  least  of  Christ's  disciples,  rejoicing  in  his  presence, 
delighting  in  his  communion,  taking  solace  in  his  revela- 
tion of  the  Father,  though  less  than  John  Baptist  in  fame, 
in  work,  in  the  rigor  of  ascetic  holiness,  is  yet  greater 
than  he  in  the  knowledge  of  divine  truth  and  so  in  the  ful- 
ness of  blessedness  and  joy. 

11:13.  '''All  the  prophets  and  the  law  p7'ophesied  t^J^ 
JolmP 

The  English  word  to  prophesy,  cannot  be  applied  very 
well  to  the  law,  while  in  Hebrew,  the  equivalent  term, 
meaning  at  once  to p^^edict  and  to  prefigure,  can  be  applied 
to  things  as  well  as  to  persons.    The  thought  of  the  text 


254 


S.  MATTHEW^NOTES. 


is  as  follows  :  *'  Everything  has  been  prophesied  and  typi- 
fied up  to  the  time  of  John's  coming.  From  John's  time 
on,  we  have  the  present  history  and  realization  of  what 
has  been  thus  prophesied  or  typified."  We  have  what 
Saint  Luke  explains  much  more  clearly  in  this  way : 
Until  John,  the  Law  and  the  Prophets,  since  John,  the 
Good  News  of  the  Kingdom  of  God  *  *  *  *-  John 
completed  the  old  epoch  and  opened  the  door  of  the 
new  era. 

1 1  :  16-20.       To  zvhat  shall  I  compa^^e  this  generatio7i  ? 

Worldly  wisdom  keeps  its  thoughts  fixed  only  on  re- 
sults. It  is  for  this  reason  it  lacks  all  true  prophetic  in- 
sight into  things.  It  is  for  this  reason  it  lacks  the  very 
power  of  all  others  it  would  have.  By  keeping  its  mind 
exclusively  on  results  alone  it,  by  this  very  fact,  incapaci- 
tates itself  to  rightly  plan  for  or  to  predict  the  results  de- 
sired. For  it  is  continually  misled  by  present  appearances 
into  false  and  injurious  judgments. 

True  wisdom,  on  the  other  hand,  is  never  guided  in  its 
judgments  solely  by  results.  It  looks  into  the  heart  of 
things.  It  always  recognizes  in  sincere  conviction  ex- 
pressed in  conduct  the  forth  putting  of  divine  power,  and 
it  pays  homage  to  it  irrespective  of  consequences. 

It  is  in  such  a  spirit  every  truly  wise  person  judges  all 
things.  It  is  in  such  a  spirit  he  himself  always  acts.  He 
shows  his  wisdom,  not  by  calculating  consequences,  but 
by  being  faithful  in  word  and  deed  to  the  best  impulses 
within.    Such  men  and  women  make  the  heroes  of  life. 

Worldly  wise  men,  on  the  contrary,  always  burdened 
with  over  anxiety  to  please,  always  on  the  outlook  to 
obviate  immediate  difficulties,  always  ready  to  gain  tem- 
porary advantages,  stifle  conviction,  chill  enthusiasm  and 
so  cut  themselves  off  entirely  from  the  possibility  of  a 


S.  MATTHEW—NOTES, 


255 


heroic  career.  Nothing  they  accomplish  can  become  per- 
manently influential. 

II  :  21.  " //*  the  mighty  works  done  in  yoii  had  been 
done  ifi  Tyre  and  Sidon,^^ 

Men  are  judged  not  only  according  to  what  they  have 
done  but  according  to  what  they  would  have  done  under 
other  circumstances  and  conditions  of  life.  In  other 
words,  they  are  judged  according  to  their  opportunities. 

The  whole  teaching  of  St.  Paul  in  his  second  chapter  to 
the  Romans,  all  the  wider  hopes  of  later  times  as  to  the 
future  of  mankind,  are  but  the  development  of  the  truth 
partly  declared  and  partly  suggested  here. 

See  also  note  on  S.  Luke  10:15. 

II  121-24.  Here  we  find  a  perfect  strophe  and  anti- 
strophe  dwelling  on  the  woes  to  the  cities  of  Galilee. 

II  :  25.  "  Thoic  hast  hid  these  things  from  the  wise  and 
prudent''' 

It  is  right  that  the  Truth  be  in  some  sort  hidden  from 
the  first  view  of  those  who  are  wise  and  prudent,  because 
they  have  the  ability  and  leisure  to  seek  it.  It  is  good 
that  it  be  a  hidden  fruit  for  them,  in  order  that  they  may 
get  the  discipline  gained  in  making  an  effort  to  uncover  it. 
But  it  is  on  the  other  hand  just  and  good  that  it  of  itself 
offers  itself  to  babes  and  the  poor,  who  have  neither 
ability  nor  leisure.  Such  is  the  teaching  of  this  verse  if  it 
is  to  be  taken  literally.  But  the  context  appears  rather 
to  lead  one  to  refer  it  to  those  wise  in  their  own  conceit, 
to  those  who  are  seeking  the  praise  of  men  rather  than 
the  truth  of  God. 

The  "babes,"  on  the  other  hand,  are  the  disciples,  those 
who  have  received  the  kingdom  in  the  spirit  of  a  little 
child, — childlike,  and  sometimes  childish,  indeed,  and  yet, 
in  their  thoughts  of  it  earnest  and  simple  hearted.  Such 


256  S.  MATTHEW-^NOTES. 


are  the  ones  brought  under  the  training  through  which 
they  have  become  true  Scribes  of  the  Kingdom  of 
Heaven. 

See  also  note  on  S.  Luke  10  :  21. 

12:12.    "     is  right  to  do  good  oit  the  Sabbath.''^ 
Not  to  do  good  when  it  lies  in  our  power,  is  practically 
to  do  evil.    No  formality,  tradition,  or  custom,  can  we 
plead  as  an  excuse  for  not  doing  good  as  our  hands  find  it 
to  do. 

12  :  20.    "  He  shall  not  strive  nor  cry,''''  etc. 

We  have  here  the  description  of  a  character  of  the  ex- 
tremest  gentleness. 

The  "  bruised  reed  "  is  the  type  of  one  broken  by  the 
weight  of  sorrow,  care,  or  sin.  Men  in  general  disregard, 
or  trample  upon  such  a  one.  But  not  so  with  the  Christ. 
He  seeks  rather  to  bind  up  and  strengthen. 

The  "  smoking  flax  "  is  the  wick  of  the  lamp  which  has 
ceased  to  burn  clearly.  Its  clouded  flame  appears  to  call 
for  prompt  extinction. 

Here  is  a  parable  of  such  souls  of  men  as  those  in  which 
the  light  that  should  shine  before  men  has  grown  dim. 
Base  desires  have  clogged  it.  Such  men  are  no  longer  fed 
with  the  pure  oil  of  sincerity  and  truth. 

For  such,  the  self-righteous  Pharisee  has  no  pity.  He 
is  content  to  give  thanks  that  his  own  lamp  is  burning. 
The  Christ  of  God,  on  the  other  hand,  is  all  tenderness 
towards  such.  He  rather  seeks  to  trim  their  lamps  with 
the  oil  of  gladness  and  to  set  a  crown  of  pure  gold  upon 
their  heads. 

12-25-37.  Jesus  is  here  again  aroused  by  the  Phari- 
sees to  put  his  thoughts  into  Hebrew  Parallelisms  and  to 
express  them  with  a  rhythm  appropriate  to  impassioned 
Jewish  feeling. 


S.  MATTHEW— NOTES. 


257 


12:32.  "  Whoever  shall  speak  against  the  Holy  Spii^it, 
it  will  not  be  forgiven  hiin^ 

Jesus  condemns  their  wickedness,  their  hypocrisy,  their 
thirst  for  money,  their  love  of  honors,  their  imbecile  and 
puerile  formalism,  the  detestable  abuse  they  make  of  their 
authority,  so  they  see  in  him  an  enemy.  They  hate  him. 
And  so,  rather  than  recognize  the  remarkable  good  accom- 
plished by  him  whom  they  detest,  they  attempt  to  draw  from 
this  very  good  which  ought  to  be  just  the  thing  to  de- 
clare his  goodness,  a  means  of  dishonoring  and  destroying 
him. 

Vainly  with  every  evidence  has  the  Spirit  of  God,  the 
Breathing  from  on  High,  wrought  that  holy  inspiration  in 
the  heart  of  man  which  is  the  root  of  everything  good  in 
the  world.  Vainly  with  every  proof  has  God  lent  his  aid 
to  it.  Vainly  with  every  proof  does  the  Miracle  before 
their  eyes  contribute  to  make  them  adore  and  love  the  all 
powerful  God  whose  ministers  they  are.  On  the  contrary, 
all  that  but  excites  them  and  drives  their  jealous  fury  into 
paroxysms  against  this  radiance  which  is  no  reflection  of 
them,  this  glory  which  is  not  theirs.  Exasperated  by 
envy,  treading  all  good  faith  under  foot,  all  respect  for 
God  present  in  another  soul,  and  calumniating  the  very 
essence  of  things,  they  gratuitously  ascribe  to  an  act  in- 
contestably  salutary  and  beneficent  in  itself,  a  wicked  and 
infamous  cause. 

Whoever  acts  in  this  w^ay,  whoever,  in  the  face  of  a  good 
deed,  a  noble  action,  a  thing  clearly  excellent  in  itself, 
tries  thus  to  debase  the  motives  which  have  inspired  it, 
commits  this  terrible  sin. 

Let  a  pious  woman  obeying  the  better  sentiments  of  her 
heart  visit  and  tend  the  sick,  let  her  devote  herself  with 
all  her  heart  to  some  great  act  of  mercy  *  *  *  *.     Bah ! 

17 


■  258  S.  MATTHEW—NOTES. 


insinuates  her  neighbor,  burning  with  envy,  one  is  a  com- 
plete simpleton  to  make  such  a  saint  of  one's  self.  She 
is  nothing  but  a  hypocrite  seeking  public  esteem. 

Let  a  brave  Christian  devote  all  his  power  to  the  ser- 
vice of  God  and  his  neighbor ;  let  him  build  a  hospital 
for  the  sick,  a  school  for  the  poor,  let  him  diffuse  about 
him  timely  aid,  good  advice,  a  good  example.  Alas  !  it 
happens  sometimes,  even  in  his  own  camp,  the  voice  of 
envy  is  heard  murmuring  :  '  How  ambitious  !  He  is  only 
thinking  of  making  himself  popular  and  of  capturing  votes 
to  come  finally  to  position  and  honor.' 

Let  another  devote  all  his  talent  of  oratory  or  of  writing 
to  diffuse  truth,  let  God  visibly  bless  his  efforts  and  make 
his  voice,  like  that  of  the  Apostles',  resound  suddenly  in 
every  corner  of  the  earth  ;  *  their  sound  went  out  into  all 
the  zvorld  ;^  and  behold  how  the  Pharisees  growing  pale 
stop  each  one  at  the  gates  of  the  Temple  to  speak  hypo- 
critically into  every  ear  willing  to  listen  to  them  :  '  He 
is  a  proud  man  in  search  of  vain  glory,  a  speculator  in 
search  of  money,'  etc.,  etc. 

Such  is  the  abominable  sin  among  us  against  which  the 
Lord  Jesus  rises  up.  The  attack  in  the  face  of  the  evident 
good  ; — the  disgrace  of  him  who  does  the  good,/;w/  the 
very  cattse  of  the  good,  and  in  pttre  aversion  to  its  Author 
and  his  glory  ; — the  calumnious  attributing  of  an  infamous 
motive  to  that  which  is  the  fruit,  natural,  or  supernatural, 
of  a  right  will,  of  a  deep  faith,  of  a  glowing  love,  of  an 
elevated  aspiration,  of  a  holy  labor — that  is  the  sin  with- 
out excuse,  that  is  the  real  satanic  act  in  a  human  person- 
ality:  that  is  to  say,  the  hate  of  known  good  and  the  _ 
direct  flaw  in  its  inmost  essence,  the  attack  upon  the 
Spirit,  upon  the  very  Spirit  of  God,  upon  the  Holy  Spirit. 
They  know  what  they  do.    Hence  the  terrible  anathema. 


S.  MATTHEW—NOTES. 


259 


But  have  these  words  the  farthest  extreme  of  meaning 
which  many  attribute  to  them  ? 

In  the  first  place  let  it  be  noted  that  such  a  sin  as  that 
commonly  called  the  unpardonable  sin  has  not  been  com- 
mitted by  one  who  has  the  least  fear  that  he  has  committed 
it.  The  very  fact  of  such  fear  is  sufficient  proof  to  the 
contrary. 

Nor  is  any  man  who  is  afraid  he  wdll  commit  it  very 
likely  to  do  so. 

We  have  no  dispute  with  any  one  concerning  the  enor- 
mity of  this  most  heinous  sin,  nor  concerning  the  necessity 
for  its  adequate  treatment  by  a  holy  and  a  righteous  God. 
What  we  wish  to  do  here  is  to  show  as  clearly  as  possible 
by  comparing  Scripture  with  Scripture,  our  reason  for 
believing  there  is  no  such  thing  as  endless  torments  such 
as  the  ordinary  interpretation  of  this  passage  w^ould  lead 
us  to  think. 

Isaiah  25:8  tells  us  "He  will  swallow  up  death  in 
victory.    Hosea  14  :  4,  and  i  Cor.  15  :  26  tell  us  the  same. 

In  I  S.  John  3  :  8  w^e  read  :  "  For  this  purpose  the  Son 
of  God  w^as  manifested,  that  he  might  destroy  the  works 
of  the  devil."    See  also  Hebrews  2:14. 

"  There  will  be  no  more  death,  neither  sorrow,  nor 
crying,"  S.  John  tells  us  in  The  Revelation,  "neither 
will  there  be  any  more  pain.  For  the  former  things  have 
passed  away." 

The  time  must  come  when  all  things  will  be  subject  to 
Christ.  He  will  destroy  death  the  last  enemy  by  de- 
stroying sin  which  is  the  sting  of  death.  So  this  dreadful 
sin,  as  well  as  others  will  be  no  more.  Otherwise  it 
never  could  be  true  that  where  "  sin  abounded,  grace  did 
much  more  abound."  Otherwise  neither  death  nor  hell 
would  be  silent  when  God  should  ask  those  triumphant 


26o 


S.  MATTHEW--NOTES. 


questions  :  "  O  death,  where  is  thy  sting  ?  O  Grave, 
where  is  thy  victory  ?  "  For  death  could  say  :  Here  is  my 
sting,  the  sin  against  the  Holy  Ghost,  that  sin  whose  con- 
sequences endure  to  all  eternity,  whose  consequences  even 
the  fullness  of  divine  love  and  power  can  never  atone  for. 
I  have,  therefore,  the  victory  over  these  miserable  sinners 
and  I  will  hold  it  while  God  himself  shall  last. 

But  under  such  circumstances  death  has  not  entirely 
been  destroyed.  The  grave  and  gate  of  death  has  not 
been  entirely  swallowed  up  in  victory.  Then  could  sorrow 
and  sighing  and  pain  never  cease.  Nor  could  our  God 
become,  as  S.  Paul  so  emphatically  tells  us  he  will  be- 
come, "  the  All  in  All."  Then  all  things  would  not  have 
become  new  nor  would  all  the  former  things  have  passed 
away. 

So  with  S.  Paul  to  the  Romans,  5 : 20,  21,  we  must  con- 
clude :  "  Where  sin  abounded,  grace  did  much  more 
abound  ;  that  as  sin  has  reigned  unto  death,  even  so  might 
grace  reign,  through  righteousness,  unto  eternal  life  by 
Jesus  Christ  our  Lord." 

So  we  are  brought  to  a  happy  and  scriptural  conclusion. 
We  can  now  say :  God  created  no  man  to  be  miserable 
throughout  endless  ages.  He  has  not  been  eternally  frus- 
trated in  his  divine  will.  He  has  created  all  men  to 
glorify  him  and  finally  to  enjoy  him  forever. 

See  also  notes  on  S.  Mark  3:29,9:43,  S.Luke  13; 
6-9,  21. 

12:36.  Every  idle  wo7'd  which  men  will  speak^  they 
will  give  account  of^ 

Every  truth  a  man  expresses  by  the  lips  and  does  not 
follow  in  the  life,  every  teaching  comprehended  by  the 
head  but  not  accepted  by  the  heart,  must  inevitably  be 
accounted  for. 


S.  MATTHEW— NOTES. 


261 


12  :  37.  "  By  your  words  you  will  be  jtistified.  By  your 
words  yoic  will  be  condemned  y"* 

According  to  the  teaching  of  our  Lord  himself,  as  he 
here  tells  us,  we  are  justified  by  our  words.  In  Romans 
3  :  28,  S.  Paul  tells  us  we  are  justified  by  faith.  In  the 
Epistle  of  S.  James,  that  Apostle  tells  us  we  are  justified 
by  works. 

The  fact  is,  all  three  are  alike  elements  of  a  man's 
character.  Each  one  in  its  own  way  shows  what  a  man 
is. 

Faith  implies  trust,  and  therefore  love.  So  it  justifies 
as  the  root  element  of  character.  Words  justify  as  the 
most  spontaneous  manifestation  of  character.  Works 
justify  as  permanent  results  of  character.  Words  and 
works  are  the  tests  by  which  a  man  should  judge  him- 
self. A  man's  faith  can  be  known  only  to  his  God.  So  it 
is  by  faith  rather  than  by  works  a  man  is  justified  before 
God.  And  yet  no  faith  is  a  true  faith  unless  it  molds  the 
character  of  a  man  in  such  a  way  as  to  enable  him  to  pass 
the  other  tests  of  words  and  works  as  well. 

12  :  39-42.    "  A  wicked  arid  faithless  genej^atio?/,''^  etc. 

A  triad  of  exactly  similar  stanzas  brought  out  by  Phari- 
saic persecution  and  bitterness. 

These  are  followed  by  another  to  illustrate  and  enforce 
the  thought  they  are  meant  to  drive  home. 

12  :  44.  "  I  zvill  return  to  my  house  fro7n  which  I  came 
outr 

We  see  here  the  condition  of  the  man  delivered  from 
wild  frenzy  but  left  to  the  routine  of  common  life  and 
conventional  morality.  With  no  higher  spiritual  influence 
to  protect  and  guide  him,  he  becomes  the  prey  to  seven- 
fold worse  influences  and  lands  in  a  state  of  life  by  far 
worse  than  the  first. 


262 


S.  MATTHEW— NOTES. 


13:12.       Whoever  has y  to  him  zcill  be  givcn^^''  etc. 

That  is  to  say,  they  who  receive  grace  and  do  not  im- 
prove it  will  lose  the  grace  itself,  while  God  will  bring  all 
his  favors  upon  him  who  improves  the  gifts  of  grace  he 
has  received. 

See  also  note  on  S.  Mark  4  :  24. 

13:14.  "  Is  completely  fulfilled  the  pi'ophecy  of  IsaiahP 
In  this  quotation  from  Isaiah  we  find  one  of  the  best 
illustrations  of  what  is  called  reversed  parallelism  to  be 
found  anywhere  in  the  Bible.  The  first  line  is  parallel  to 
the  tenth,  the  second  to  the  ninth,  the  third  to  the  eighth, 
the  fourth  to  the  seventh,  the  fifth  to  the  sixth. 

In  the  next  stanza  the  first  is  parallel  to  the  fifth,  the 
second  to  the  sixth,  the  third  to  the  fourth. 

13:19.    "  When  any  one  hears  the  ivord  of  the  kingdom 
etc. 

The  wayside  hearer  hears  the  w^ord,  but  does  not  under- 
stand it,  or  to  use  the  phrase  expressing  at  once  the  literal 
and  the  figurative  truth  here  taught,  he  does  not  "  take  it 
in."  He  is  thoughtless.  He  is  spiritually  stupid.  His 
intellect  is  bright  enough.  There  is  no  fault  in  that  re- 
gard. But  the  trouble  is,  the  man  is  altogether  too  much 
preoccupied  with  other  things.  His  mind  has  become 
with  reference  to  heavenly  things,  like  a  footpath,  beaten 
hard  by  the  passage  through  it  of  the  wishes  of  the  flesh 
and  the  current  thoughts  concerning  common  earthly 
things. 

1 3  :  20.    "  He  who  was  sozun  on  the  rocky  places.^'' 
The  characteristic  of  the  rocky  ground  hearer  is  in- 
considerate impulsiveness.    He  receives  the  word  with 
joy  but  without  thought.    He  does  not  stop  to  consider 
the  temptations  that  must  necessarily  beset  his  path.  So. 


S.  MA  TTHE  W—NO  TES. 


263 


not  having  had  thought  enough  to  stop  to  count  the  cost 
of  the  step  he  takes  in  the  beginning,  he  is  altogether  lack- 
ing in  that  mental  constitution  which  insures  deliberation 
in  every  critical  period  of  life.  His  joy  comes  to  him  only 
through  the  effects  of  what  he  hears  upon  his  imagination 
and  his  feelings.  Coming  without  thought,  therefore,  it 
goes  likewise  without  thought.  So,  of  course,  he  endures 
but  for  a  while. 

See  also  note  on  S.  Luke  8:13. 

13  :  22.    ''''He  wJio  ivas  sozvn  among  the  thorns.''^ 

The  one  receiving  the  seed  among  the  thorns  as  here 
described  reminds  us  of  the  double-minded  man  of  whom 
James  speaks. 

This  man  is  neither  stupid  like  the  wayside  hearer  nor 
a  mere  man  of  feeling  like  the  stony  ground  hearer.  On 
the  contrary  he  hears  in  the  emphatic  sense  of  that  word. 
He  hears  with  thought.  He  hears  with  feeling.  He  under- 
stands what  he  hears  and  realizes  its  solemn  importance. 

What  then  is  the  fault  of  the  thorny  ground  hearer  ? 
The  thoughts  of  his  heart  are  impure  thoughts.  Other 
seeds  are  struggling  for  the  mastery  of  the  soil  of  his 
heart.  He  is  of  two  minds.  His  will  is  divided.  He  is 
not  decided  for  good.  He  is  not  ready  to  give  himself  en- 
tirely to  evil.    He  serves  God  to-day,  money  to-morrow. 

Such  a  man  does  not  apostatize  as  a  rule.  He  will  keep 
up  a  profession  of  religion  till  he  dies.  His  leaf  will  not 
wither.  It  will  continue  growing  till  it  reaches  the  ear. 
But  his  ear  will  grow  green  when  it  should  be  ripe.  So 
this  thorny  ground  hearer  becomes  in  this  sense  unfruit- 
ful. He  brings  forth  fruit,  but  as  S.  Luke  shows,  he  brings 
no  fruit  to  perfection.  He  never  attains  to  ripeness  in  his 
personal  character. 

See  also  note  on  S.  Luke  8:14. 


264 


S.  MATTHEW— NOTES. 


13  :  23.    "  He  who  was  sozvn  on  the  good  ground.''^ 
See  note  on  S.  Luke  8:15. 

13  :  24.    "  He  set  another  pa7'able  before  the7n.^'' 

All  the  parables  grouped  together  in  this  thirteenth 
chapter  exhibit  mutually  complementary  aspects  of  the 
kingdom  of  heaven  in  its  general  nature  and  in  its  prog- 
ress and  fortunes  on  the  earth.  The  parables  of  the 
Sower,  the  Tares,  and  the  Net,  teach  us  that  the  King- 
dom of  God,  as  a  phenomenon  taking  its  place  in  the 
world's  history,  is  destined  to  be  in  various  respects  and 
for  various  reasons  an  imperfect  and  disappointing  thing 
coming  far  short  of  the  ideal. 

In  the  parable  of  the  Sower  the  short  coming  takes  the 
form  of  an  unsatisfactory  abortive  reception  of  the  word 
of  the  Kingdom  by  many  individual  hearers.  This  is  due 
to  the  moral  condition  of  the  hearers. 

In  the  parable  of  the  Tares,  as  well  as  that  of  the  Net, 
on  the  other  hand,  this  abortion  takes  the  forms  of  a  mix- 
ture of  good  and  evil,  not  in  the  hearts  of  individuals,  but 
in  society  as  a  whole,  where  some  are  found  to  be  genu- 
ine citizens  of  the  holy  commonwealth  while  others  are 
believers  by  profession  only,  and  in  reality  counterfeits  of 
the  true. 

In  the  parables  of  the  Mustard  Seed,  and  the  Leaven,  the 
history  of  the  Kingdom  is  exhibited  on  its  bright  side. 
Here  it  is  represented  as  a  spiritual  movement  destined  to 
advance,  by  a  steady  onward  course  of  development,  from 
a  small  beginning  to  a  great  ending,  world-wide  in  its  ex- 
tent, thorough  going  in  its  intensive,  pervasive  effect. 

In  the  parables  of  the  Hid  Treasure,  and  the  Pearl,  the 
Kingdom  is  exhibited  in  its  own  ideal  nature  as  a  thing  of 
absolute,  incomparable  worth,  as  the  highest  possible 
good,  as  a  good  worthy  to  be  received,  loved,  served,  with 


S.  MATTHEW— NOTES. 


265 


all  the  heart,  as  the  acme  of  all  that  can  be  desired,  no 
matter  what  may  be  the  reception  it  actually  meets  with 
at  the  hands  of  men. 

See  also  note  on  S.  Mark  4  :  26-29. 

13  :  28,  29.  Do  you  then  wish  us  to  go  and  gather  thein 
tcp  ?  " 

What  has  been  well  said  concerning  the  Sermon  on  the 
Mount  applies  as  well  to  this  parable  also.  Everything  in 
this  discourse  refers  us  to  the  world  of  temper  and  dis- 
position. 

A  saying  of  the  great  Augustin  is  an  excellent  com- 
mentary on  this  text.  It  is  especially  so  for  those  who  are 
always  ready  to  invoke  Church  authorities  to  enforce  her 
discipline  upon  its  members  :  "  Let  discipline  preserve  pa- 
tience, and  let  patience  temper  discipline.  Let  both  be  re- 
ferred to  charity,  so  that  on  the  one  hand  an  undisciplined 
patience  may  not  foster  iniquity,  and  on  the  other  hand  an 
impatient  discipline  may  not  dissipate  unity." 

In  the  parable  of  the  Sower  there  is  a  suggestion  that 
the  thorns  should  be  gotten  rid  of  at  once.  Here  the 
teaching  in  reference  to  the  tares  says  :  "  No.  Let  both 
grow  together  till  the  harvest." 

Why  this  apparent  contradiction  ?  It  is  here.  In  the 
other  parable  the  evil  spoken  of  is  within  ourselves.  In 
this  parable,  however,  the  evil  referred  to  is  without  us,  in 
other  men.  Here,  then,  is  the  truth  to  be  followed.  Never 
tolerate  evil  within  yourself  for  a  moment.  It  is  deadly  to 
your  spiritual  life.  To  tolerate  evil  in  others  is  not  at  all 
necessarily  fatal  to  us.  It  may  even  be  necessary  for  us, 
as  an  exercise  promoting  the  growth  of  the  graces  of  pa- 
tience and  piety  within  us. 

"  If  your  right  eye  is  a  hindrance  to  you.    Pick  it  out. 


2  66  S.  MA  TTHE  W—NO  TES, 


Throw  it  from  you."  "  Do  not  judge  that  you  may  not  be 
judged." 

The  matter  of  prime  importance  in  dealing  with  a  com- 
munity, therefore,  is  not  that  the  tares  be  got  rid  of,  but 
that  the  wlieat  pass  through  its  natural  course  of  develop- 
ment till  the  process  of  growth  reach  its  consummation. 
So  what  above  everything  else  is  needed  is  patience. 
"  Stand  still  and  see  the  salvation  of  God."  Follow  the 
example  of  Christ  in  this  respect.  He  could  have  called 
down  legions  of  angels  to  destroy  the  wicked  about  him. 
Yet  never  once  did  he  dream  of  doing  it.  On  the  contrary, 
he  always  frowned  down  any  attempt  at  it  in  his  disciples. 

13  •  33-    "  '^^^^  Kijtgdom  of  Heaven  is  like  leaven,^^  etc. 

This  parable  of  the  leaven  has  the  same  meaning  as  that 
of  the  grain  of  mustard  seed.  "  The  principle  is  put  into 
the  world,  the  yeast  is  put  into  the  meal  by  the  Holy 
Ghost,  who  through  a  woman  has  placed  upon  the  earth 
the  Son  of  man.  From  her  the  divine  leaven  will  extend 
itself  to  the  whole  human  race.  The  seed  comes  to  our 
earth.  It  is  the  humblest  ever  seen  as  it  shows  itself  in 
a  poor  Child  in  a  stable.  Thirty  years  of  silence.  Then 
a  young  man  who  speaks  to  some  others.  A  man  whose 
discourses  have  been  gathered  into  ten  pages ;  and  that, 
outside  the  great  monarchies  of  the  East,  outside  the  light 
and  civilization  of  Greece  and  Rome ;  and  that,  among  a 
poor,  pow^erless  people,  unknown,  scorned.  Yet,  what  do 
our  eyes  behold  !  This  seed,  the  least  of  all,  has  produced 
not  a  people  only,  but  a  world,  the  Christian  world." 

See  also*  note  on  S-  Luke  13:21. 

13  :  44.  "  The  Kingdom  of  Heaven  is  like  a  treastcre  hid 
in  the  field,^'' 

If  men  could  only  be  convinced  the  Kingdom  of  Heaven 
is  like  the  treasure  hid  in  the  field,  they  would,  of  course, 


S.  MATTHEW—NOTES, 


267 


go  and  do  likewise.  For  men  never  hesitate  to  sacrifice 
everything  for  what  they  believe  to  be  the  chief  good. 
Devotion  all  the  world  over  is  reckless  of  expense.  No 
matter  what  the  object  of  devotion  may  be,  whether 
earthly  or  heavenly,  its  language  is  ever  that  of  the  impas- 
sioned lover : 

"  By  night,  by  day,  afield,  at  hame, 
The  thoughts  of  thee  my  breast  inflame, 
And  aye  I  muse  and  sing  thy  name  : 
I  only  live  to  love  thee." 

Again,  multitudes  of  instances  of  self-sacrificing  devotion 
to  wisdom  as  the  chief  good  might  be  found  among  the 
ranks  of  poor  obscure  students  attending  schools  of  learn- 
ing. They  keep  continually  before  their  mind's  eye  as  the 
motto  of  their  every  action  : 

"  To  scorn  delights  and  live  laborious  days." 

Would  that  all  men  could  be  led  to  so  act  wath  reference 
to  the  Kingdom  of  God  !  But  the  Spirit  of  God  alone  can 
make  men  see  his  Kingdom  in  its  peerless  beauty.  His 
Holy  Spirit  alone  can  convince  men  of  the  desirability  of 
giving  up  all  for  its  sake. 

The  sacrifice  by  which  the  Kingdom  of  Heaven  is  gained 
is  such  only  because  of  ignorance  and  want  of  foresight 
incident  upon  man's  mutilated  nature.  When  he  has 
made  the  supposed  sacrifice,  however,  it  turns  out  to  have 
been  from  his  new  point  of  view  no  sacrifice  at  all.  He 
now  does  gladly  what  once  appeared  to  require  a  forcing 
of  the  will.  He  can  now  dance  and  sing  in  the  spirit  where 
once  such  a  life  appeared  to  necessitate  sorrow^  and  sore 
conflict. 

13:52.  Every  Scribe  who  has  been  made  a  disciple  to 
the  Kingdom  of  Heaven^^''  etc. 

The  teaching  of  the  Kingdom  of  Heaven  is  neither  an 


268 


S.  MATTHEW— NOTES, 


unchanging  teaching,  nor  a  revolutionary  teaching.  It  is 
at  once  unchanging  and  progressive.  It  is  a  growing  life. 
The  foundation,  the  necessary  principles,  always  remain 
the  same.  These  are  the  old  things.  The  form,  the  mode 
of  application,  is  modified  without  limit,  according  to 
times,  circumstances,  expedients.  These  are  the  new 
thijtgs.  Whoever  does  not  carefully  keep  these  two  points 
of  view  before  him  at  the  same  time,  goes  astray.  If,  in 
his  care  for  old  things,  any  one  will  keep  absolutely  every- 
thing, the  changing  form,  as  well  as  the  indestructible 
foundation,  he  puts  himself  athwart  the  normal  and  provi- 
dential march  of  life.  He  compromises  all  stability  by  the 
very  fact  that  he  rejects  progress.  If  any  one  in  his  zeal 
for  new  things,  attempts  to  modify  the  indestructible 
foundation  as  well  as  the  changing  form,  he  compromises 
all  progress  from  the  very  fact  that  he  rejects  w^hat  con- 
stitutes stability.  The  first  is  the  slave  of  routine.  The 
second  is  the  insurrectionist.  Both  lead  to  death  by  dif- 
ferent routes. 

Let  every  man  then  make  the  distinction  between  prin- 
ciples and  the  application  of  them,  between  fundamentals 
and  their  form,  between  what  is  permanent  and  what  tran- 
sitory. Neither  hesitate  to  see  what  ought  to  disappear 
go  out  of  existence  in  its- proper  time,  nor  fear  to  see  what 
ought  to  appear  come  in  its  due  order.  The  apostle  of  the 
whole  truth,  the  Christian  penetrated  with  the  great  doc- 
trine of  the  divine  Kingdom,  preserves  in  old  things  what 
of  itself  is  imperishable,  and  adopts  in  new  things  what 
has  a  right  to  exist.  So  it  happens  that  in  every  age  and 
in  every  country  there  is  as  the  result  of  apostleship, 
learning,  preaching,  apologetics,  social  institutions,  always 
unity,  always  variety. 

The  Scribe  who  has  been  made  a  disciple  to  the  King- 


S.  MATTHEW— NOTES. 


269 


dom  of  God  always  brings  out  of  his  treasure,  things  new 
and  old. 

13  :  58.    "  He  did  not  do  7nany  g7'eat  thmgs  there,^^ 
See  note  on  S.  Mark  6  :  5. 

14  :  2.    ''^  This  is  John  the  Baptist.^"* 
See  note  on  S.  Mark  6  : 13. 

14:13.  ^'  He  went  from  there  ^  ^  ^  to  a  desert  place 
apart:' 

See  note  on  S.  Mark  6  :  28  and  31. 

14  :  19.  "  He  blessed  God^ 
See  note  on  3.  Luke  9 :  16. 

14  :  28,  29.  "  Lord;  if  it  is  you,  bid  me  come  to  yon  on  the 
watery 

Eager  but  not  steadfast,  daring  and  yet  fearful,  the 
Apostle  is  on  that  stormy  night  as  he  was  afterwards 
among  the  scoffs  and  questionings  in  the  porch  of  the 
High  Priest's  palace. 

14  :  30.    "  Lord,  save  me.'''* 

He  becomes  afraid.  So  the  supernatural  strength  he 
has  been  exercising  leaves  him.  The  waters  begin  to 
close  in  about  him.  He  cries  out  in  his  agony.  It  is  then 
the  gracious  pity  of  Jesus  helps  the  "  little  faith  "  with 
his  firm  sustaining  grasp.  A  word  of  loving  reproof  ac- 
companies it.  But  with  all  this  Jesus  show^s  conclusively 
his  unwillingness  to  quench  the  smoking  flax. 

15:2.  "  Why  do  your  disciples  act  contrary  to  the  tradi- 
tion of  the  Elders  ?  " 

The  Jews  had,  and  still  have  to  this  day  the  custom  of 


S.  MATTHEW-^NOTES. 


wetting  the  ends  of  their  fingers  before  and  after  meals, 
with  certain  gestures  determined  by  their  Teachers  of  the 
Law.  So  they  need  never  go  beyond  the  wrist,  except  at 
sacrificial  meals.  Without  this  formality  all  food  became 
impure,  and  defiled  whoever  had  eaten  it,  yes,  more,  it 
made  him  like  an  adulterer.  He  who  washed  not  his 
hands  after  ihe  meal  was  guilty  as  a  murderer.  That 
one  on  the  contrary,  who  observed  with  exactitude 
these  prescriptions  could  regard  himself  as  assured  of 
eternal  salvation.  Let  any  one  picture  to  himself  this 
absurd  ceremonial  imposed  by  the  chiefs  of  a  religion 
upon  a  whole  people  who  have  accustomed  themselves  to 
it  from  infancy  and  he  can  understand  to  what  an  extent 
the  Jews  of  our  Lord's  time  were  chained  to  a  narrow  and 
empty  formalism  and  were  inaccessible  to  every  moral 
idea  at  all  a  little  high. 

See  also  note  on  S.  Mark  7  :  5. 

15:6.  "  Yo7i  have  made  the  word  of  God  of  110  accoimt 
because  of  your  tradiliony 

This  passage  was  clear  enough  to  those  who  heard 
Jesus  because  they  were  familiar  with  the  casuistry  of  the 
Pharisees.  But  the  modern  reader  needs  some  explana- 
tions. The  Scribes  and  Pharisees  generally  exercised 
priestly  functions.  They  persuaded  the  people  to  replace 
the  accomplishment  of  the  duty  prescribed  by  God,  the 
natural  duty  of  assisting  one's  needy  parents,  by  offerings 
carried  to  the  Temple,  that  is  to  say,  by  a  pious  act  in 
w^hich  they  themselves  would  profit. 

The  best  means  of  assisting  your  aged  parents,  they 
would  say,  is  to  give  to  God,  by  our  hands,  what  you  de- 
sign for  them.  God  will  make  it  turn  to  their  advantage 
more  than  if  you  should  give  to  them  directly.  Yes,  more 
than  that.    You  yourselves  shall  have  your  reward. 


S.  MATTHEW—NOTES, 


271 


But  suppose  my  aged  parents  object  again,  adducing 
the  natural  as  well  as  the  divine  law  ? 

Well,  answer  them  :  I  have  offered  to  God  all  I  can 
give  you.  Let  that  aid  you.  Call  upon  Him.  In  this 
way  you  free  yourself  from  all  obligations  to  them.  And 
they,  understanding  that  thenceforth  any  further  claim  will 
be  sacrilegious  and  an  attempt  upon  a  holy  offering,  will 
keep  silence  and  leave  you  in  peace. 

Alas !  that  the  severe  word  of  the  Lord  addressed  to 
such  priests  of  the  living  God,  was  deserved  !  And  yet 
that  this  epithet  was  merited,  the  word  which  means  lit- 
erally actors,"  the  word  which  we  have  in  our  own  lan- 
guage,   hypocrites,"  very  clearly  shows. 

15:19.    "  Bad  thoitghts^  murder s^^"*  etc. 

The  things  which  defile  a  man  are  here  enumerated  to 
the  perfect  number  seven  and  in  a  graduated  scale  from 
the  thoughts  from  which  they  spring  to  the  final  culmina- 
tion of  all  wickedness  in  blasphemy  of  God. 

1 5  :  26.    "     is  not  right  to  take  the  children'' s  food  and  to 
throw  it  to  the  little  dogs^ 
See  note  on  S.  Mark  7  :  27. 

15:27.    "  Yes^  Lord,  for  even  the  little  dogs  feed  on  the 
crufnbs  which  fall  from  their  master^ s  tabled 
See  note  on  S.  Mark  7  :  28. 

15  :  31.    "  They  praised  the  God  of  Israeli 

The  Evangelist  uses  this  expression  because  Decapolis, 

the  province  in  which  Jesus  was  at  the  time,  was  almost 

entirely  heathen. 

15  :  33.  "  Where  could  we  get  enough  loaves  in  a  desert 
place  ?  " 

The  Twelve  were  surprised  from  a  right  motive.  They 


272 


S.  MATTHEW— NOTES. 


had  doubtless  not  forgotten  the  miracle  worked  at  Beth- 
saida.some  months  before,  but  they  remembered  also  the 
reception  given  to  the  Canaanitish  woman,  the  children's 
loaf  which  must  not  be  given  to  dogs.  They  did  not  un- 
derstand that  their  Master  would  lavish  upon  the  heathen 
the  like  liberality  as  upon  the  children  of  Israel. 

15  :  38.  "  Those  ivho  ate  were  four  tJioiisand  vien  beside 
women  and  children.'''' 

This  miracle  was  of  great  importance  in  the  eyes  of  the 
Evangelists,  and  so  all  relate  it.  S.  John,  giving  as  a 
natural  sequel  to  it  the  promise  "  of  the  Bread  of  Life," 
shows  us  what  meaning  Jesus  attached  to  it. 

The  primitive  Church  was  so  penetrated  with  this  inter- 
pretation that  for  five  centuries  she  painted  as  a  symbol 
of  the  Eucharist,  not  the  Supper,  but  the  multiplication  of 
the  loaves,  and  placed  before  the  table  of  the  Lord,  as  a 
symbol  of  Christ,  the  fish  and  the  large  baskets  filled  with 
the  fragments  gathered  up  by  the  Apostles. 

If  you  unite  the  first  letters  of  the  five  Greek  words, 
Jesus  Christy  God^s  Son,  Saviour,  you  get  the  Greek  word 
for  fish,  in  which  Christ  is  mystically  signified.  No  sym- 
bol is  more  frequently  employed  in  the  primitive  Church 
to  designate  the  Saviour. 

The  large  baskets  are  seven  in  number.  It  is,  therefore, 
to  the  multiplication,  wiiere  the  Apostles  gather  up,  not 
twelve  small  hand  baskets,  but  seven  large  hampers  of 
bread,  that  the  Christian  artists  allude.  In  the  second 
miracle,  symbol  of  the  Eucharist  as  the  first,  Jesus,  instead 
of  barley,  multiplied  wheaten  bread,  which  is  the  proper 
material  for  the  sacrament.  That  is  the  reason  of  the 
choice  between  the  two  scenes. 

16:1.    "  Asked  him  to  show  them  a  sign  from  heaven.^"* 

As  Joshua  stopped  the  course  of  the  sun,  for  example, 


S.  MATTHEW—NOTES. 


273 


Samuel  made  it  thunder,  Isaiah  caused  the  shadow  to  go 
back  upon  the  sun  dial  of  Ahaz,  etc. 

For  a  long  time  the  Sadducees  had  been  seen  to  neglect 
the  work  of  Christ.  Absorbed  in  political  intrigues,  they 
were  occupied  very  little  with  the  Galilean  Prophet  and 
his  "  Kingdom  of  Heaven."  But  the  Jewish  Scribes  had 
finally  succeeded  in  rousing  them  from  their  indifference. 
Tiberias,  the  dwelling  place  of  Herod,  was  near  by,  and 
the  officers  of  this  prince  were  for  the  most  part,  of  the 
sect  of  the  Sadducees.  It  was  some  of  these  we  see  here 
among  the  emissaries  of  the  Sanhedrin.  The  preceding 
year  our  Saviour  was  content  to  withdraw  himself  at  times 
so  as  to  lull  the  suspicion  of  the  tetrarch.  But  from  this 
time  the  blood  of  John  Baptist  was  upon  Herod  and  was 
troubling  him.  His  ministers  are  stirred  up  against  Jesus 
and  have  united  the  Teachers  of  the  Law  with  them  in  the 
persecution. 

16:4.  wicked  and  faithless  ge7teratio7i  is  seeking 

after  a  sigit,''^  etc. 

The  miracles  of  Jesus  Christ  are  of  a  peculiar  order  and 
of  a  new  character.  They  are  not  "  signs  in  the  heaven  " 
such  as  the  Jews  were  demanding.  He  did  almost  all  of 
them  upon  men  to  cure  their  infirmities.  They  partake 
rather  of  generosity  than  of  power  and  do  not  surprise 
the  beholders  so  much  as  they  touch  the  bottom  of  their 
hearts. 

16:  18.  "  You  are  Peter ^  and  07i  this  rock  I  will  build 
my  church.^"* 

This  assertion  can  be  understood  rightly  with  the  knowl- 
edge of  the  fact  that  in  the  Greek  of  the  original  Peter's 
name,  Petros,  and  Petra  are  not  the  same  words.  They 
are  analogous  words,  with  analogous  meanings.  Petra, 
rock,  upon  which  Christ  is  to  build  his  church,  means  a 
18 


274 


S.  MATTHEW— NOTES. 


natural  bed  rock.  Petros^  Peter's  name  in  the  original,  on 
the  other  hand,  means  "  stone,"  or  *'  piece  of  rock  "  broken 
off  from  the  main  "  bed  rock."  "  The  gates  of  hell  will 
not  prevail  against  it." 

In  the  East,  "  Porte "  "  door,"  means  an  established 
power^  a  Gove?'Jime7it,  an  Empire^  with  its  regiments,  its 
armies,  its  flag,  its  people.  So  we  see  it  said,  even  to- 
day :  "  The  Porte  has  done  so  and  so,"  when  the  Turk- 
ish Empire  is  spoken  of.  So  when  our  Lord  says  the 
gates  of  hell  will  not  prevail  against  him  he  means  the 
empire  of  hell  will  not  prevail  against  him. 

And  in  the  line  of  what  has  just  been  said  attention 
might  be  called  to  the  fact  that  not  only  in  the  East  but  in 
Europe  and  America,  in  all  modern  languages,  everything 
which  constitutes  estabUshed  governments  is  designated 
by  a  word  indicating  such  and  such  detail  of  the  building 
in  which  the  government  exercises  its  political  functions. 
So  the  Frenchman  speaks  of  the  politics  of  the  TtiilleiHes. 
The  Roman  Catholic,of  the  Vatica?t.  Inhabitants  of 
monarchical  countries,  of  the  speech  from  the  Throne^ 
meaning  the  King's  or  Queen's  speech.  The  Queen  has 
her  Court.  The  President  has  his  Cabinet.  The  English- 
man has  his  two  houses  of  Parliament.  Americans  have 
their  \.^o  houses  of  Congress.  So  we  hear  of  the  Chair  of 
St.  Peter. 

i6  :  19.  "  /  will  give  you  the  keys  of  the  Kingdom  of 
Heaven.^'' 

*'  The  keys  "  are  the  symbol  of  power. 

16  :  20.  "  He  charged  the  disciples  not  to  tell  any  oite  he 
was  the  Christ.^'' 

Though  Judea  was  quiet  in  our  Lord's  time,  the  Jews 
detested  the  Roman  stranger  and  counted  upon  the  Mes- 
siah to  free  them  of  him  some  day.    They  were  ready  to 


S,  MATTHEW—NOTES, 


275 


salute  under  this  holy  name  the  first  one  willing  to  use  it 
in  restoring  their  nationality.  It  was  for  this  reason, 
while  Jesus  proclaims  himself  the  Son  of  God  in  Jerusalem 
before  the  Scribes  and  Pharisees  who  do  nothing,  but  con- 
tradict him,  (John  5  : 17 — )  he  avoids  manifesting  himself 
in  the  same  way  among  the  populations  of  Galilee,  who 
would  rise  up  at  the  news  that  Christ  is  come,  and,  as 
S.  John  (6  :  15)  shows,  struck  with  his  miracles,  they  would 
run  to  take  him  and  make  him  king. 
See  also  note  on  S.  Mark  8 : 30. 

16:  23.    "  Get  behind  me,  Satan^ 
See  note  on  S.  Mark  8  :  33. 

16  :  24.    "  Let  him  deity  hi77iselfP 
See  note  on  S.  Mark  8  : 34. 

The  rebuke  of  Peter  rouses  our  Lord  here  to  a  passion- 
ate declaration  of  what  all  true  discipleship  of  himself 
must  be.  And  in  doing  this  he  naturally  falls  again  into 
parellelism. 

17  : 1-13.    "  He  was  transformed  before  them.^'' 
See  notes  on  S.  Mark  9  :  2,  and  S.  Luke  9  :  31,  35. 

17  :  16.  I  brought  him  to  your  disciples  and  they  conld 
not  cure  himT 

"  All  the  authors  who  have  written  on  epilepsy  or  fall- 
ing sickness  are  of  one  mind,"  says  Dr.  Passati,  "in  re- 
garding this  malady  as  inexplicable."  *  *  *  "  It  is  so  ex- 
traordinary," wrote  Esquirol,  "  so  beyond  all  knowledge 
and  all  explanation,  that  the  ancients  believed  it  to  depend 
upon  the  wrath  of  the  Gods." 

The  causes  of  epilepsy  can  be  quite  different. — Emo- 
tions, fear,  the  crisis  of  puberty,  intestinal  worms.  One  of 
the  frequent  causes  in  young  people  is  the  vice  of  im- 
purity. 


276 


S.  MA  TTHE  W'-NO  TES, 


17  :  20.    "  YoiL  will  say  to  this  moiuitainP 
See  note  on  S.  Mark  11  : 23. 

18  :  3.    ^^Ifyoii  do  not  titm,^''  etc. 

In  this  discourse  of  Jesus  on  who  is  greatest  in  the 
Kingdom  of  Heaven  we  find  three  main  divisions  of  parallel 
stanzas,  and  each  division  subdivided  again  into  three 
stanzas  each. 

18:5.  Whoever  shall  receive  one  szich  little  child  in  niy 
name  receives  iner 

This  saying  of  our  Lord  has  given  birth  to  thousands  of 
asylums,  orphanages,  schools,  etc. 

18  : 6.  One  of  these  little  ones  ivho  believe  in  nie.^'' 
The  Greek,  which  above  used  the  word  "  child,"  here 
and  in  verse  ten,  uses  the  word  inikros^  "  little  one."  Our 
Lord  deals  no  longer  with  children  but  with  the  poor  peo- 
ple whom  the  world  despises  and  depraves  by  its  sayings, 
by  its  examples,  by  its  offenses,  these  poor  people  whose 
faith  nevertheless  is  their  only  inheritance,  their  only 
hope.  Our  Lord  passes  from  the  littleness  of  childhood 
to  social  littleness.  And  after  having  spoken  here  of  the 
little  ones  who  believe,  he  goes  on  at  once  to  speak  of 
those  who  are  wandering,  and  to  the  search  of  whom  the 
Good  Shepherd  gives  himself  up  that  not  one  of  them 
perish. 

18  : 10.  "  See  that  yon  do  not  despise  one  of  these  little 
ones, 

Jesus  is  treating  of  those  whom  the  world  calls  "  mean 
people,  miserable  people  "  in  the  full  sense  of  the  term, 
which  means  material  or  moral  poverty.  Let  no  one  de- 
spise, either  the  poor  or  the  criminals  of  that  great  forsaken 
class  who  are  called  "  the  little  ones."  The  burden  of  life 
they  carry  so  heavily  while  the  rich  live  in  idleness  is  for 


S.  MATTHEW— NOTES, 


277 


them  a  constant  prayer  imploring  favor,  and  so  their 
angels  always  behold  the  face  of  their  Father  in  heaven. 

It  is  precisely  because  our  Lord  treats  here  of  mean  and 
miserable  people  that  he  adds :  "  For  the  Son  of  Man  is 
come  to  save  the  lost,"  a  saying  inapplicable  to  children 
just  as  the  whole  of  what  follows  is. 

18  :  15.    "  If  your  brother  siits.'*^ 

Gain  of  some  kind,  aimed  at  or  wrongfully  withheld,  is 
a  common  source  of  disputes  and  going  to  law.  Our  Lord 
points  out  a  more  excellent  method  of  gain,  and  a  nobler 
object.  Sacrifice  the  lower.  Attain  the  higher.  Win  for 
God  and  yourself  the  brother  with  whom  you  have  been 
at  variance. 

18  :  20.  "  Where  tzvo  or  three  are  gathered  together  in 
my  iianieP 

The  true  meaning  of  these  words  is  embodied  in  the 
well  known  patristic  axiom,  Ubi  tres^  ibi  Ecclesia,  ("  Where 
three  are,  there  is  the  Church  "). 

The  strength  of  the  Church  is  not  to  be  measured  by 
numbers.  The  presence  of  Christ  is  as  true  and  mighty, 
his  communion  w^th  his  own  is  as  real  when  they  form 
but  a  remnant,  as  when  they  are  gathered  together  in  the 
greatest  numbers. 

18  :  22.    "  Severity  times  seven."** 

The  use  of  symbolic  numbers  in  this  place  wdth  their 
idea  of  completeness  is  designed  to  lead  the  mind  alto- 
gether away  from  any  numerical  standard  w^hatsoever. 
There  is  no  such  limit  to  God's  forgiveness  of  us,  neither 
should  there  be  any  such  limit  of  our  forgiveness  of  one 
another. 


278 


S,  MATTHEW— NOTES. 


18  •  23.  "  Who  wished  to  have  an  accotmting  zvith  his 
slaves  y 

"  With  his  slaves^''  is  the  word  for  word  translation  of 
the  Greek.  But  this  does  not  at  all  give  the  full  meaning 
of  the  Greek.  For  while  it  is  to  be  remembered  that  in 
Oriental  monarchies,  in  our  Lord's  time  especially,  all  men 
in  the  King's  service  as  office-holders,  etc.,  were  as  much 
in  his  power  so  far  as  life  and  death  and  imprisonment 
were  concerned  as  the  most  degraded  menial  that  was 
actually  bought  and  sold  as  so  much  personal  property,  yet 
in  addition  to  this  thought,  it  is  evident  from  the  text  that 
it  is  referring  to  one  who  has  been  handling  some  part  of 
the  king's  income  as  a  holder  of  office,  from  the  immense 
debt  he  owes.  Only  a  man  in  such  a  position  could  in 
those  days  owe  the  king  what  would  now  be  equivalent  to 
about  fifty  million  dollars. 

18:24.  '''One  *  *  *  ivho  owed  him  fifty  million  dol- 
lars.^'' 

The  taleitt,  as  so  much  silver,  is  equivalent  to  about  a 
thousand  dollars  of  our  money,  but  valued  by  its  purchas- 
ing power  in  the  days  of  our  Lord,  it  is  equivalent  to  five 
times  that  amount.    Hence  our  rendering. 

This  sum,  prodigious  for  an  individual,  tends  to  give  us 
to  understand  that  our  debts  are  incalculable  in  God's 
sight. 

18  :  25.    "  His  wife  and  children  and  all  he  hadP 
According  to  an  old  law  of  ancient  times  a  creditor  could 
'\    sell  his  insolvent  debtors  and  their  families  or  reduce 
them  to  slavery. 

18  :  28.      But  that  slave  went  0111^^"*  etc. 
It  is  altogether  too  possible  for  a  man  to  be  under  the 
objective  reign  of  grace  and  to  have  a  certain  appreciation 


S.  MATTHEW— NOTES. 


279 


of  its  value  and  yet  at  the  same  time  so  regulate  his  relations 
to  his  brethren  as  in  reality  to  live  only  under  the  strict  rule 
of  law.  Let  the  slightest  opposition  be  offered  to  the  im- 
mediate execution  of  such  a  man's  selfish  will  and  his  legal 
bias  of  mind  becomes  aggravated  by  the  superadded  hor- 
rors of  a  violent  temper  and  the  unrelenting  cruelty  of 
brutal  passion. 

How  many  self-deceiving  followers  of  Christ  rise  up 
from  the  Lord's  Table  on  a  Sunday  to  go  forth  on  Monday 
to  the  perpetration  of  such  atrocities  as  this  in  connec- 
tion with  their  everyday  affairs }  The  sin  of  merciless 
hardness  of  heart  is  one  easily  besetting  us  all.  Instead 
of  asking  with  Hazael  the  Syrian,  therefore  :  "  Is  thy  ser- 
vant a  dog  that  he  should  do  such  a  thing?  "  It  were  far 
better  for  each  of  us  to  ask  ourselves  plainly  and  deci- 
sively :  "  Is  it  I  ? "  The  sum  for  which  mercy  is  here  re- 
fused is  altogether  insignificant  compared  with  the  enor- 
mous amount  already  forgiven  this  merciless  one.  This 
makes  it  evident  to  the  most  casual  reader  how  as  nothing 
are  the  offenses  we  receive  from  our  fellows,  compared 
with  our  sins  against  God's  gracious  goodness. 

For  the  rendering  of  one  hundred  dollars  instead  of  one 
Jmndred  pence ^  see  note  on  chapter  20  :  2,  and  S.  Mark 
14:5,  6. 

18  :3i.    "  They  were  exceedingly  sorry T 

Sorrow  rather  than  anger  is  always  the  mood  of  the  true 
disciple  of  Christ  as  he  witnesses  the  sins  against  love 
which  are  the  scandals  of  Christianity. 

18  :  34.    "  Delivered  him  to  tJie  tormentors.^'' 
These  tormentors  should  be  looked  upon  as  the  symbols 
of  whatever  agencies  God  employs  in  the  work  of  righteous 
retribution.    They  are  the  stings  of  remorse,  the  scourges 


28o  S.  MATTHEW^NOTES, 


of  conscience,  the  scornings  and  reproaches  of  men.  They 
include  all  the  elements  of  suffering  which  men  must  en- 
dure as  a  refining  and  purifying  from  evil,  whether  this 
suffering  is  endured  here  in  this  present  world  or  in  the 
world  to  come. 

The  fact  is,  the  imagery  of  the  parable  leaves  us  in  silent 
awe.  We  can  find  a  safe  refuge  from  the  questionings 
it  raises  within  us,  only  in  the  all-satisfying  thought  that 
the  impossible  with  man  is  possible  with  God. 

18:35.  "  In  the  safne  way  will  my  Heavenly  Father 
treat  yon. 

These  words  cut  through  the  meshes  of  many  a  theo- 
logical system  by  which  men  have  deceived  themselves. 
The  self  assurance  of  justification  by  faith,  the  absolution 
of  the  Priest  of  God,  are  good  enough  in  their  place.  But 
they  are  not  to  be  depended  upon  as  final  and  irreversible. 
The  forgiven  debt  is  liable  to  come  back  upon  us.  If  faith 
does  not  work  by  love  it  ceases  to  justify.  If  a  man  returns 
as  a  dog  to  his  vomit,  no  past  absolution  can  avail  him  in 
the  least.  The  characters  of  our  discharge  are  as  it  were 
traced  in  sympathetic  ink.  They  appear  or  disappear 
according  to  the  greater  or  less  glow  of  the  faith  and  love 
of  the  pardoned  debtor. 

19  :  10.  "  If  the  case  of  the  man  is  so  with  his  wife^  it  is 
not  good  to  marry. ''^ 

Nothing  testifies  better  than  this  saying  to  what  an  ex- 
tent the  morals  of  the  people  had  become  corrupted.  The 
Apostles  of  our  Lord  themselves  did  not  maintain  the 
thought  of  conjugal  fidelity. 

See  also  note  on  Mark  10:9. 


S.  MATTHEW—NOTES, 


281 


19:  13.    "  Then  little  children  were  brought  to  him  that 
he  should  lay  his  haiids  on  thein  and  pray"  etc. 
See  note  on  S.  Mark  10 :  13-16. 

19  :  16.  "  Master^  what  good  thing  shall  I  do  that  I  may 
have  eter7ial  life  ?  " 

See  notes  on  S.  Mark  10 :  19,  20,  and  S.  Luke  10 :  25,  30, 
and  18  : 9. 

19  :  24.  "  It  is  easier  for  a  camel  to  go  throzigh  a  needless 
eye  than  for  a  rich  ma7t  to  go  into  the  Kingdom  of  God." 

This  expression  whose  interpretation  from  an  absolute 
point  of  view  has  sometimes  embarrassed  commentators, 
has  a  very  simple  explanation.  In  the  East  they  still  call 
"  a  needle's  eye "  certain  obscure  passages,  sometimes 
created  by  the  hand  of  man,  sometimes  and  more  fre- 
quently formed  by  natural  caves  piercing  through  some 
mountain.  These  kinds  of  tunnels  by  means  of  which 
sometimes  a  very  long  circuit  is  avoided,  are  usually  quite 
low  so  that  camels  can  pass  through  them  only  by  being 
unloaded  and  even  in  some  narrow  places  by  going  on  their 
knees.  The  camel  drivers  prefer  to  discharge  and  reload 
the  camels  to  being  compelled  to  go  about  the  mountain 
and  to  make  a  detour  of  some  places. 

This  same  name  "  needle's  eye  "  w^as  likewise  given  to 
low  porches  built  in  the  fortifications  of  a  city.  They  were 
built  in  such  a  way  that  the  enemies'  cavalry  could  not 
make  a  sally,  but  camels  could  pass  under  the  conditions 
just  mentioned. 

Meanwhile  the  allegorical  meaning  of  the  parable  is 
understood.  To  enter  the  gate  of  the  Kingdom  of  Heaven, 
the  rich  are  obliged  to  unburden  themselves  of  their  riches, 
to  make  themselves  little  in  their  own  eyes,  to  humble 
themselves,  to  fall  upon  their  knees.    For  this  gate  is  very 


282 


S.  MATTHEIV^NOTES, 


narrow,  very  low,  very  contracted.  Strait  is  the  gate  and 
narrow,  the  wayT 

19  :  29.    "  Shall  receive  a  hundredfold.^'' 
See  note  on  S.  Mark  10  :  29,  30. 

The  number  of  things  to  be  forsaken  is  here  enumer- 
ated to  the  perfect  number  seven,  just  as  in  15:19  the 
things  which  defile  a  man  are  ennumerated  to  the  same 
perfect  number.    Compare  S.  Mark  10  :  29,  30. 

19  :  30.    "  BtU  many  will  be  last  ivho  are  first.''^ 
See  note  on  20  :  16,  S.  Mark  10  : 31. 

20  :  2.  "  WJien  he  had  agreed  with  the  laborers  for  a 
dollar  a  dayJ'^ 

The  denarins  of  the  original  translated  by  "  penny  "  in 
our  King  James'  version,  was  the  ordinary  day's  wage  of 
a  common  laborer.  In  that  respect,  therefore,  and  in  its 
purchasing  power,  it  was  about  equivalent  to  a  dollar  of 
our  money  to-day. 

See  also  notes  on  iS  :  23,  28,  and  S.  Mark  14 :  5,  6. 

20  : 8.    "  Pay  them  their  wages^ 

According  to  the  law  of  Moses  a  laborer's  w^ages  must 
be  paid  the  same  day.    (Deut.  xxiv,  15). 

20  :  10.    **  They  too  received  each  man  a  dollar. 

A  small  thing  done  in  an  humble,  self-forgetful,  devoted, 
spirit  is  of  more  value  in  God's  sight  than  a  great  sacrifice 
done  in  a  mercenary  spirit,  or  in  a  spirit  of  self  righteous 
self  complacency.    God  always  gives  grace  to  the  lowly. 

20  :  15.    ''^  Are  yon  envious  because  I  am  generotis  ?  " 

The  "  evil  eye,"  Prov.  28  :  22,  S.  Mark  7  :  22,  was  the 
one  looking  with  envy  and  ill  will  at  the  prosperity  of 
others,  and  so  in  S.  Mark  it  is  noted  as  among  the  evil 
things  proceeding  from  an  evil  heart.    On  the  other  hand, 


5.  MATTHEW— NOTES. 


283 


as  Bruce  in  his  "  Parabolic  Teaching  "  so  well  shows,  a 
good  man  is  a  generous,  whole-souled,  man,  full  of  the 
milk  of  human  kindness  and  overflowing  with  generous 
impulse. 

20  :  16.    "  The  last  will  be  first  and  the  first  last.^'' 

This  saying  does  not  point  to  a  leveling  of  distinctions 
in  the  Kingdom  of  God.  It  points  rather  to  an  exchange 
of  places.  The  first  in  the  amount  of  service  and  sacrifice 
in  this  present  world,  becomes  last  in  the  esteem  of  God, 
because  of  pride  or  vainglory  or  self  seeking. 

We  believe  this  law  of  last  first,  first  last,  applies  as  well 
to  the  eternal  as  to  the  temporal  side  of  our  natures.  We 
do  not  believe  in  the  equality  of  men's  condition  in  the 
life  to  come  any  more  than  in  this  life.  The  general  feli- 
city of  the  life  eternal  common  to  all  will  embrace  much 
variety  of  special  conditions  corresponding  to  the  spiritual 
histories  of  individuals.  Then  some  last  ones  will  be  seen 
to  take  precedence  of  some  who  in  this  life  were  reputed 
to  be  first. 

See  also  note  on  S.  Mark  10 :  31. 

20  :  21 .  "  May  sit  one  on  yoiir  right  and  one  on  yonr  lefit.''^ 
See  note  on  S.  Mark  10 :  40. 

20  :  23.  ''''  It  is  for  those  for  whom  it  has  been  prepared  by 
my  Father 

You  ask  me  as  a  man  and  a  friend,  what  God  alone  wdth 
your  assistance  can  give  you.  You  ask  as  a  favor  of  the 
Son,  what  pertains  to  the  justice  of  God.  You  ask  the 
protection  of  another  when  that  must  proceed  from  your 
own  personal  efforts.  The  place  of  glory  and  its  degree 
will  be  given,  not  to  whoever  desires  them,  but  to  him 
who  merits  them,  not  to  the  zeal  of  ambition,  but  to  the 


284 


S.  MATTHEW— NOTES. 


disinterested  zeal  of  good  will  and  of  love.    God  -svill  know 
how  to  remember  those  who  forget  themselves. 
See  also  notes  on  S.  Mark  lo  :  40,  43. 

20  :  26,  27.  "  Whoever  wishes  to  become  great  aptongyotiy^ 
etc. 

See  note  on  S.  Mark  9:  35. 

20 : 30-34.       Two  blind  men  were  sitting  by  the  road 
*    *   *    They  at  once  received  their  sight  a7id  followed  hi7n.^'' 
See  notes  on  S.  Mark  10  : 46-52. 

21  :  9.  "  The  croivds  going  before  him  and  those  following, 
cried:  Hosanna  to  the  Son  of  David  I 

See  note  on  S.  Mark  11:9. 

21  : 12.      fesiis  zvent  into  the  Temple.^'' 
See  note  on  S.  Mark  11  :  15-17. 

21  :  17.  ''^  He  went  out  of  the  city  to  Bethany  and  lodged 
ihere.^'' 

See  note  on  S.  Mark  11  : 11. 

21  : 19.  *'  As  he  was  goiiig  back  to  the  city ^  he  was  htm- 
gry." 

See  notes  on  S.  Mark  11  :  13,  14. 

21:21.    "  If  yon  shall  say  to  this  monntain^^''  etc. 
See  note  on  S.  Mark  1 1  :  23. 

21  •  22.    "  Everything  whatever  you  shall  ask  in  prayer^ 
believing^  yon  will  receive.^'' 
See  note  on  S.  Mark  11  ;  24. 

21:23-27.    '"''By  what  authority  are  you  doing  these 
things  ?    And  who  gave  you  this  authority  ?  " 
See  notes  on  S.  Mark  11  : 28-33. 


S.  MATTHEW-^NOTES. 


285 


21  :  27.       We  do  not  know^ 

They  did  not  know,  they,  the  masters  of  Israel,  they, 
who  arrogated  to  themselves  the  right  to  interpret  every- 
thing, to  judge  everything,  to  distinguish  the  inspired 
prophet  from  the  deceiver.  They  could  not  say  v^hat  the 
man  v^^as  whose  voice  had  stirred  Judea,  and  drawn  to 
the  Jordan,  not  only  the  ignorant  crowed,  but  the  doctors 
and  the  great  men.  What  great  humiliation  in  such  a 
confession,  and  so  their  confusion  was  such  Jesus  con- 
tented himself  with  answering  them  :  "  Nor  will  I  tell  you 
by  what  authority  I  am  doing  these  things." 

See  also  note  on  S.  Mark  1 1  :  33. 

21  :  28.  "  ^  7na7i  had  two  sons^ 
'  This  parable  is  severe,  indeed,  against  the  Pharisaic 
spirit,  but  full  of  precious  truth  as  regards  the  Kingdom 
of  God.  It  tells  us  what  we  have  perhaps  already  learned 
but  cannot  too  often  hear  again.  It  tells  us  the  Kingdom 
of  God  is  open  to  all  comers  no  matter  w^ho  or  what  they 
have  heretofore  been.  It  tells  us  there  is  hope  even  for 
the  most  depraved  of  the  sons  and  daughters  of  men.  It 
tells  us  that  so  far  from  their  case  being  desperate,  there 
are  the  greatest  possibilities  for  good  in  them.  Yes,  it 
tells  us  more.  It  tells  us  the  Kingdom  of  God  was  never 
designed  for  any  clique  or  class  of  men.  For  a  kingdom 
that  can  go  so  far  as  to  invite  publicans  and  harlots  into 
the  fullest  fellowship  of  its  communion  must  of  course  be 
prepared  to  go  to  the  ends  of  the  earth  in  quest  of  citizens. 
In  this  parable  then  as  in  so  many  others  spoken  by 
Jesus,  there  is  a  latent  Christian  universalism.  It  is  a 
parable  of  judgment,  indeed,  to  all  so  long  as  they  re- 
main insincere  or  hollow  hearted.  It  is  a  parable  of  grace 
to  all  on  the  other  hand  so  soon  as  they  turn  from  their 
sins  and  walk  in  newness  of  life. 


286 


S.  MATTHEW— NOTES. 


21  :  33-38-  "  There  was  a  man  who  was  an  ejnployer^''  etc» 
See  notes  on  S.  Mark  12  :  1-7. 

22  :  4.    "  He  again  sent  out  other  slaves,^'* 

The  invitation  is  repeated  to  make  the  King's  patience 
conspicuous.  By  this  second  invitation,  the  latent  hos- 
tiUty  of  his  subjects  is  exhibited  and  their  persistent  re- 
fusal is  seen  to  be  utterly  without  excuse. 

22:11.  He  sazv  there  a  man  zvho  had  no  wedding 
garment  on^ 

What  is  the  fault  of  the  man  without  a  wedding  gar- 
ment ?  It's  the  fault  most  natural  to  one  of  his  class, 
not  the  fault  of  self-conceit  or  the  ..ant  of  loyalty  of  feel- 
ing but  the  fault  of  unmannerliness,  a  want  of  thought  and 
refinement  of  feeling.  It  is  a  fault  such  as  Paul  speaks  of 
as  the  fault  of  unregenerate  faith,  a  sinning  because  grace 
abounds. 

Jesus  here  takes  occasion  to  enter  a  protest  against  the 
licentious  abuse  of  grace.  He  ever  gives  great  prominence 
to  the  gracious  character  of  the  Kingdom  of  God.  Yet  he 
is  as  ever  zealous  for  its  righteousness.  He  sets  forth  the 
Kingdom  as  a  Kingdom  of  grace  only  because  it  is  as 
well  a  Kingdom  of  true  righteousness.  For  the  procla- 
mation of  the  Kingdom  as  a  Kingdom  of  free  grace  has 
always  been  the  best  way  to  proclaim  its  holiness.  The 
grace  of  God  offered  to  the  chief  of  sinners  and  accepted 
in  a  right  spirit  by  him  has  always  made  him  the  chief  of 
saints.    Much  forgiveness  always  produces  much  love. 

The  parable  of  the  Wedding  Garment  should  therefore 
teach  us  that  while  the  Kingdom  of  God  is  always  and  in 
every  way  a  Kingdom  of  free  grace,  yet  the  recipients 
must  live  worthy  of  their  privileges.  The  wedding  gar- 
ment stands  for  Christian  holiness.  This,  all  believers 
must  sedulously  cultivate. 


S.  MATTHEW— NOTES, 


287 


22  :  13.  "  Throw  him  out  into  the  outer  darkness.  There 
will  be  the  weeping,''^  etc. 

The  severity  of  the  punishment  here  meted  out  to  this 
man  naturally  tempts  us  to  make  his  fault  appear  as  ag- 
gravated as  possible.  We  are  inclined  to  lay  stress  on 
every  word  that  can  be  supposed  to  imply  deliberate  pur- 
pose to  offend.  But  instead  of  thus  attempting  to  mag- 
nify the  offender's  criminality  it  is  better  to  realize  the 
solemn  truth  that  even  sins  of  thoughtlessness  are  no 
light  matter  in  those  who  bear  the  Christian  name. 

This  man  has  never  been  accustomed  to  restraint. 
His  fault  lies  in  the  fact  that  he  dares  to  enter  thought- 
lessly into  the  presence  of  his  king  without  taking  heed  to 
his  unmannerly  ways. 

The  royal  wrath  and  the  order  which  it  issues  are  meant 
to  convey  to  our  minds  far  more  than  picturesque  signifi- 
cance. They  rather  tell  us  plainly  that  a  heedless  life 
on  the  part  of  a  believer  may  be  attended  with  the  direst 
consequences. 

The  story  of  Esau  and  his  birthright  and  the  story  of 
the  children  of  Israel  in  the  wilderness  are  the  best  pos- 
sible commentaries  on  the  command  of  the  king.  Un- 
belief on  the  part  of  those  who  have  participated  in  the 
grace  of  God,  murmuring  and  hankering  after  forbidden 
things,  inevitably  draw  their  punishment  after  them. 
"  There  will  be  the  weeping  and  gnashing  of  teeth." 

See  also  notes  on  S.  Mark  9  143,  44,  47. 

22  :  16-22.    "  Master,  we  know  you  are  true,'*''  etc. 
See  notes  on  S.  Mark  12  :  13,  14,  17. 

22  :  23-33.  "  That  day  the  Sadducees  came  to  him^^  who 
say  there  is  7to  resurrection.^'' 

See  notes  on  S.  Mark  12  :  18-27. 


288 


S,  MATTHEW^NOTES. 


22  :  34-40.  "  Master^  wJiich  is  the  great  commandment  in 
the  lazv  ?  " 

See  notes  on  S.  Mark  12  :  28-34,  and  S.  Luke  10 :  25-30. 

22  :  45.  "  If  then  David  call  Him  Lord^  how  is  he  his 
son  ?  " 

See  note  on  S.  Mark  12  :  37. 

23 :  2.    The  Scribes  and  Pharisees  sit  in  Moses"*  seat.^^ 
"  Sit  in  Moses'  seat  :  "  that  is  to  say,  they  are  invested 
with  a  sacred  character  of  authority  and  it  is  necessary  to 
obey  their  precepts  as  those  of  Moses.    Truth  spoken  by 
a  bad  man  is  truth  all  the  same. 
See  also  note  on  S.  Mark  12  :  28. 

The  Scribes  and  Pharisees  have  again  provoked  our 
Lord  to  speak  with  vehemence  and  with  power.  He  does 
it  in  this  chapter  in  a  highly  wrought  parallelism  and  with 
most  biting  sarcasm.  Yet  he  does  not  come  to  a  close  be- 
fore he  gives  utterance  to  his  feelings  for  the  people  as  a 
whole  in  most  touching  pathos. 

The  whole  discourse  is  divided  into  three  main  divisions. 
The  first  and  the  third  are  divided  into  three  stanzas 
each,  the  second  or  central  division  is  divided  into  three 
times  three  or  nine  stanzas. 

This  second  or  central  division  is  one  of  the  finest  ex- 
amples of  the  higher  parallelism  to  be  found. 

The  first  and  second  woes  are  each  followed  by  a  stanza 
in  reversed  parallelism  and  are  to  each  other  as  strophe 
and  antistrophe. 

The  third  woe  is  followed  by  two  stanzas  in  reversed 
parallelism  with  an  interjected  You  blind  fools !  They 
are  to  each  other  as  strophe  and  antistrophe. 

The  fourth  woe  is  followed  by  a  stanza  in  reversed 
parallelism,  but  instead  of  having,  You  blind  guides  !  in- 


S.  MATTHEW-'NOTES, 


289 


terjected,  it  comes  at  the  end  with  an  enlargement,  You 
strain  out  a  gnat  and  swallow  a  camel. 

This  stanza  is  strophe  to  the  antistrophe  which  follows 
the  fifth  woe. 

The  sixth  and  seventh  woes  are  followed  by  stanzas 
which  are  as  strophe  and  antistrophe  to  each  other. 

In  this  discourse  as  a  whole  there  are  two  remarkable 
features  yet  to  be  enumerated.  I  refer  to  the  seven  times 
expressed  woes,  and  the  four  pairs  of  stanzas  of  strophic 
and  antistrophic  arrangement. 

23  :  5.  "  They  make  bi^oad  their  phylacteries.^'' 
Phylactery  means  "  memorial  of  the  law  of  the  Lord." 
Interpreting  literally  certain  passages  of  the  Pentateuch 
in  which  they  are  commanded  to  have  the  law  always  be- 
fore their  eyes,  the  Jews  wrote  some  of  its  maxims  upon 
small  bands  of  parchment  which  they  attached  to  the  left 
arm  and  in  front.  The  Pharisees  pretended  to  carry 
larger  phylacteries  than  ordinary  people. 

23  :  9.  "  Do  not  call  any  one  Father  on  earth.'''' 
Jesus  means  here  to  warn  men  against  so  recognizing 
the  fatherhood  of  men  as  to  forget  the  Fatherhood  of 
God.  Even  the  teacher  and  apostle  who  is  as  such  a 
father  to  men  needs  to  remember  that  he  is  but  a  "  little 
child  "  in  his  relation  to  God.  This  prohibition  has  no  ref; 
erence  to  the  custom  of  giving  men  titles.  It  is  simply 
spoken  against  the  tendency  of  men  to  range  themselves 
in  parties  with  their  peculiar  shibboleths  and  attachments 
to  some  particular  leader.  In  Paul's  first  Epistle  to  the  - 
Corinthians  we  see  the  first  recorded  instance  of  this  ten- 
dency in  the  Church.  "  I  am  of  Paul,"  "  I  am  of  Apol- 
los,"  "  I  am  of  Cephas,"  we  find  these  partisans  saying. 
This  is  what  our  Lord  here  is  speaking  against.  To  own 
19 


290 


S.  MATTHEW—NOTES, 


Christ  as  our  leader  is  enough.  No  other  man  should  be 
allowed  to  usurp  in  our  hearts  and  lives  supreme  leader- 
ship. 

23:11.  ''^  He  who  is  greatest  among  you  zoill  be  your 
serva7it.^'' 

He  who  is  really  greatest  among  men  will  show  his  supe- 
riority, not  in  assertion;  but  in  his  greater  abundance  of 
good  words  and  works,  in  his  ministering  to  the  necessities 
of  his  fellows,  and  in  all  lowliness  and  Godly  fear. 

23  :  14.  "  Woe  to  you,  Scribes  and  Pharisees,  hypo- 
crites !  " 

At  the  very  time  the  Divine  Master  was  thus  confound- 
ing under  the  weight  of  his  anathemas  the  pride  and  the 
ambition  of  these  sectaries,  a  public  scandal  was  bringing 
the  contempt  of  the  whole  world  upon  them.  The  histo- 
rian Josephus  tells  us  a  Jew  of  Rome  aided  by  some  Phari- 
see doctors,  had  converted  to  Mosaism  a  noble  woman 
named  Fulvia  and  had  persuaded  her  to  bequeath  to  the 
Temple  at  Jerusalem  all  her  fortune  representing  an  enor- 
mous value.  The  legacy  was  received  by  the  lying  hypo- 
crites, but  they  sent  not  an  obolus  to  the  Temple,  and  they 
divided  entirely  among  themselves  the  spoil  plucked  by 
their  avarice  from  the  good  faith  of  a  stranger.  This  fact 
produced  a  profound  impression.  Tiberias  issued  a  de- 
cree expelling  all  Jews  from  the  precincts  of  Rome. 

23  :  22.  "  Whoever  shall  swear  by  Heaven,''^  etc. 
It  is  quite  evident  that  the  Sanctuary  and  the  Altar, 
which  sanctify  the  presents  are  of  a  greater  dignity  than 
the  gifts  put  upon  them  to  be  sanctified  by  them.  Yet 
these  blind  guides  were  foolish  enough  to  say  the  oath 
taken  by  the  gift  and  by  the  gold  consecrated  in  the  Sanc- 
tuary and  upon  the  Altar  was  more  inviolable  than  that 


S.  MATTHEW— NOTES. 


291 


taken  by  the  Sanctuary  and  by  the  Altar  itself.    Why  ? 

Because  they  desired  the  gifts  arid  the  gold  by  which  they 
profited  to  be  multiplied.  This  is  the  reason  they  raised  the 
estimation  of  such  things.  Yes,  they  went  on  blindly  to 
declare  the  gift  preferable  to  the  Sanctuary  and  to  the 
Altar  where  it  is  consecrated. 

23  :  23.  "  You  tithe  mint  and  anise  a7td  cimiminy 
Jewish  custom  extended  the  law  of  the  tithe  to  all  the 
aromatic  plants  and  herbs.  Jesus  blames  the  Pharisees, 
not  for  submitting  to  it,  but  for  not  observing  the  great 
precepts  of  the  law  with  the  same  fidelity  as  these  lesser 
observances. 

23  :  24.    "  You  strain  out  a  gnat  and  swallow  a  cameV^ 
"Leviticus  11  :  20,  23,  41,  42,  forbids  the  eating  of  im* 

pure  animals.  Through  fear  of  violating  this  law,  it  was  a 
custom  with  the  Pharisees  never  to  drink  anything  not 
carefully  filtered.  They  were  accustomed  to  filter,  there- 
fore, wine  and  water,  for  fear  of  its  having  in  it  a  little  im- 
pure animal,  a  gnat,  for  instance.  Has  there  never  been 
false  piety  among  Christians  ?  You  would  be  unwilling  to 
lose  an  Ave  Maria  from  your  beads,  but  the  injustices,  the 
slanders,  the  jealousies, — you  swallow  them  like  water. 
Scrupulous  in  the  little  obligations,  bountiful  beyond 
measure  in  the  others." — Bossuet, 

24  :  2.  "  There  shall  not  be  left  here  07te  stofte  on  another 
which  shall  not  be  thrown  down.^^ 

See  note  on  S.  Mark  13:2, 

24 :  4.    "  See  that  no  one  deceives  you."^* 

The  discourse  on  the  Mount  of  Olives  is  divided  into 
two  main  divisions,  these  have  each  nine  stanzas,  and 
these  are  again  divided  into  threes. 


292 


S,  MATTHEW— NOTES. 


24  :  22.    ^''But  for  the  sake  of  the  chosen  ones.^* 
See  note  on  S.  Mark  13  :  20. 

24  :  29.    "  But  at  once  after  the  distress  of  those  daysJ** 
See  note  on  S.  Mark  13:  24. 

24  :  36.  '*  Bitt  of  that  day  and  haur  no  one  knows  *  *  * 
not  even  the  angels  of  heaven^ 

As  God,  Jesus  knew  this  hour,  say  the  theologians,  but 
as  man,  he,  as  well  as  the  angels,  was  ignorant  of  it,  that 
his  nature  and  intelligence  might  be  perfect  human  nature 
and  intelligence. 

See  note  on  S.  Mark  13:32. 

24  : 48.  "  Btit  if  that  wicked  slave  shall  say  in  his  heart : 
My  master  is  delaying^'''* 

Delay  brings  temptation  to  relax  zeal.  Yielding  to  this 
temptation  exposes  to  the  risk  of  surprise.  Our  Lord's 
discourse  on  the  last  things,  therefore,  contains  frequent 
exhortations  to  watchfulness.  "  Watch,  therefore,  for  ye 
know  neither  the  day  nor  the  hour," — comes  in  at  inter- 
vals like  a  solemn  refrain.  This  lesson  is  continually  en- 
forced. It  is  enforced,  not  simply  by  repetition,  but  by 
the  use  of  figurative  representations  showing  vividly  the 
need  of  such  watching. 

25  :  r.  The  Kingdom  of  Heaven  will  then  he  like  ten 
bride  smaidsP 

Forethought  is  the  chief  part  of  wisdom.  It  is  the  ob- 
ject of  this  parable  to  teach  us  such  a  wisdom.  It  lays 
before  us  an  instance  in  which  it  is  put  to  the  test. 

The  folly  of  the  foolish  virgins  consists  not  in  bringing 
no  oil  but  in  not  bringing  enough.  They  are  foolish  in 
the  second  place  in  going  aw^ay  at  an  unseasonable  hour  to 
purchase  oil  mstead  of  taking  their  place  in  the  marriage 


S.  MATTHEW— NOTES. 


293 


procession  as  they  are.  It  is  true  they  might  well  have 
felt  ashamed  of  their  dark  lamps.  Yet  it  were  better  not 
to  commit  the  worse  fault  of  failing  altogether  in  welcom- 
ing the  bridegroom  and  of  gaining  admission  to  the  wed- 
ding feast.  And  yet  like  so  many  of  human  kind  these 
foolish  ones  add  sin  to  folly.  Lacking  forethought  in  re- 
gard to  the  less  important  function  of  the  occasion,  they 
lose  also  the  all  important  part  of  it. 

In  their  attempt  to  make  up  for  a  past  fault  they  com- 
mit a  far  greater  one.  We  should  always  be  ready  and 
willing  to  mend  our  ways.  But  never  should  we  fail  in  a 
greater  duty  by  stopping  to  patch  up  a  fault  in  a  minor  one. 
For  that  betokens  an  altogether  false  estimation  of  our- 
selves and  the  purpose  of  our  lives. 

Let  us  then  learn  from  this  parable  to  provide  for  the 
unusual,  to  be  always  on  our  guard  against  surprises  of 
all  sorts.  But  if  we  are  suddenly  surprised  and  find  our- 
selves at  fault,  never  let  us  be  deceived  into  making  it  a 
double  one  by  looking  back  instead  of  forward.  Let  us 
leave  those  things  which  are  behind  and  press  on  to  the 
mark  of  our  high  calling  in  Christ. 

25  :  15.    "71?  each  according  to  his  owt  ability!'^ 
The  demands  of  the  Kingdom  of  God  are  exacting,  but 
they  are  always  reasonable.    To  each  man  is  given  accord- 
ing to  his  own  abiUty.    The  degree  of  the  gift  is  the 
measure  of  accountability. 

25  :  21,  23.    "  Well ^  good  a7id  faithftil  slaved 
Equal  diligence  in  the  use  of  unequal  endowments  has 
an  equal  value  set  upon  it  in  the  Divine  Kingdom.  This 
is  a  never  failing  law  of  Divine  Providence. 

We  have  in  these  tv/o  verses,  significant  touches  de- 
scriptive of  the  character  of  the  faithful  ones.    They  are 


294  MATTHEW-— NOTES, 

described  as  good  and  faithful.  The  former  means  here, 
as  in  the  parable  of  the  Sower,  devoted,  enthusiastic, 
single  hearted.  That  being  the  meaning  of  the  one  epi- 
thet the  other  goes  along  with  it  as  a  matter  of  course. 
One  who  is  generous  in  the  sense  of  putting  his  whole 
heart  and  soul  into  his  work,  cannot  fail  to  be  faithful. 
For  the  very  secret  of  fidelity  is  single  heartedness.  The 
sole  cause  of  unfaithfulness,  on  the  other  hand,  is  a  di- 
vided heart. 

No  fear  of  neglect  when  the  whole  heart  is  engaged. 
No  need  of  a  taskmaster's  eye  to  keep  a  man  of  such  de- 
votion to  his  work.    Love  is  its  own  taskmaster. 

Such  is  the  common  character  of  these  two  men. 

In  the  pronouncing  of  these  epithets  again,  we  see  in 
this  master  a  type  of  the  Master  of  us  all. 

He  pronounces  perfect  and  good,  men  in  whom  w^e  have 
no  difficulty  in  seeing  moral  defect.  He  is  never  loath  to 
pronounce  such  epithets  wherever  there  is  a  single 
hearted  devotion  to  his  cause.  Those  who  are  serving 
the  Lord  of  this  Kingdom  should  bear  this  always  in 
mind.  It  is  well  for  us  to  think  humbly  of  ourselves.  But 
it  is  not  well  for  us  to  imagine  God  thinks  meanly  of  our 
endeavors  in  the  right.  Such  thoughts  can  only  be  in- 
jurious and  degrading  in  their  effect  upon  us. 

True  religion  has  always  an  elevating  effect  upon  men. 
But  it  can  have  such  an  effect  only  in  so  far  as  it  is  a 
worship  of  a  generous  and  magnanimous  God.  There- 
fore, while  in  the  language  of  a  former  parable  we  think 
of  ourselves  as  unprofitable  servants,  and  disclaim  all  self- 
righteous  pretensions  to  merit,  we  need  at  the  same  time 
remember  we  serve  One  who  will  pronounce  on  every 
single  hearted  w^orker,  be  his  position  distinguished  or 
obscure,  his  success  great  or  small,  the  distinguished  and 
honorable  sentence  :    "  Well,  good  and  faithful  slave." 


S.  MATTHEW-^NOTES, 


295 


See  also  notes  on  S.  Luke  19  : 17,  19. 

25  :  26.    "  You  wicked  and  slothful  slave  !  " 

He  is  called  slothful  because  he  has  nothing.  He  is 
wicked  because  he  accuses  his  Master  and  cannot  justify 
himself  in  it.  Sloth  has  produced  in  him  lying,  ingrati- 
tude, blasphemy. 

25  :  27.  Then  you  ought  to  have  put  inyinoney  in  the 
batik  y 

Who  are  the  bankers  ?  The  divine  Saviour  will  give  us 
to  understand  this  at  the  conclusion  of  his  discourse ;  and 
the  reader  will  see  on  the  following  page.  They  are  the 
poor,  the  sick,  the  suffering,  the  unfortunate, — the  least  of 
those  in  the  world, — these  are  the  bankers  of  our  Lord 
and  into  their  hands  ought  always  to  go,  in  one  form  or 
another,  everything  we  have  received  of  God. 

See  also  notes  on  S.  Luke  19:  24-27. 

25 :  29.    "  To  eve?y  one  zvho  has  will  he  giveti.^'' 

In  everything  it  is  the  same.  The  original  portion  of  the 
slothful  one  disappears  little  by  little  to  the  enrichment  of 
the  most  vigilant.    Do  we  not  see^this  every  day  ? 

See  also  notes  on  13:12,  and  S.  Mark  4  :  25. 

25  :  34-45.  "  The7i  the  King  will  say  to  those  on  his 
right.'''' 

In  this  discourse  of  our  Lord  on  the  great  day  of  judg- 
ment we  find  two  sets  of  stanzas  of  three  each  which 
exactly  balance  each  other. 

The  fourth  is  antistrophe  to  the  first,  the  fifth  is  anti- 
strophe  to  the  second,  the  sixth  is  antistrophe  to  the 
third. 

26:7.  '•^  A  woman  with  ait  alabaster  jar  of  very  costly 
perfumed 

See  note  on  S.  Mark  14  :  3. 


296 


S.  MATTHEW— NOTES. 


26  :  10.    "  Why  doyoit  trouble  the  woman  ?  " 
See  note  on  S.  Mark  14  : 6. 

26  :  15.  They  agreed  to  give  him  a  hundred  dollars.'''' 
In  the  time  of  our  Lord,  the  Jews  used  Greek  money. 
The  shekel,  commonly  called  "  the  piece  of  silver,"  was 
worth  in  coin  about  sixty-five  cents.  Hence  the  thirty 
pieces  of  silver  for  which  Judas  betrayed  our  Lord  were 
W'orth  about  twenty  dollars.  In  purchasing  power,  how- 
ever, this  would  be  equivalent  to-day  to  about  a  hundred 
dollars  of  our  money. 

See  also  notes  on  20  :  2,  and  18  : 24,  28. 

26  :  73.  "  Surely  you  are  one  of  them,  for  your  talk  betrays 
your 

See  note  on  S.  Mark  14  :  70. 

27  :  3.    "  The7i  zvhen  fudas  *  *  *  was  sorry. ''^ 

The  Greek  word  of  the  original  translated  "  repented," 
in  King  James'  version,  is  not  the  word  usually  translated 
by  our  w^ord  "  repentance."  It  does  not  convey  the  idea  of 
a  change  of  mind  and  purpose  of  heart.  It  has  rather  the 
meaning  of  "  regret."  It  means  simply  a  change  of  feel- 
ing. 

The  thirty  pieces  of  silver  the  traitor  once  clutched  at 
and  gazed  upon  with  such  eager  desire  are  now  hateful  in 
his  sight.  Their  touch  has  become  like  that  of  molten 
metal  just  from  the  furnace. 

There  is  something  terribly  suggestive  in  the  thought 
that  there  are  no  tears  here  as  there  were  in  Peter's  re- 
pentance. 

27  :  24.  Pilate  *  *  *  took  water  and  washed  his 
hands.'''' 

Pilate  chose  to  perform  this  symbolic  act  of  hand  wash- 
ing, it  is  likely,  partly  as  a  relief  to  his  own  conscience, 


S.  MATTHEW— NOTES.  297 

partly  to  allay  his  wife's  fears,  partly  as  a  last  appeal  of 
the  most  vivid  and  dramatic  order  to  the  feelings  of  the 
Priests  and  their  misguided  fellow-countrymen.  A  popu- 
lar poet  of  his  own  time  and  country  might  have  taught 
him  better,  had  he  been  willing  to  learn.  But  he  was 
altogether  too  willing  to  range  himself  with  those 

"  Too  easy  souls,  who  dream  the  crystal  flood 
Can  wash  away  the  fearful  guilt  of  blood." 

27  :  26.    "  He  beat  JestisP 

The  scourging  inflicted  on  Jesus  was  a  cruel  torture. 
Divested  of  his  clothes  and  tied  by  his  hands  to  the  base 
of  a  column,  the  condemned  man  presented  his  back  to 
the  rods  which  lacerated  him.  The  instrument  of  punish- 
ment for  foreigners  was,  not  elm  rods  reserved  for  Ro- 
man citizens,  but  the  leather  thongs  with  small  bones  and 
balls  of  lead  attached.  Under  this  horrible  whip,  the 
flesh  rose  in  shreds,  the  blood  flowed,  and  the  victim, 
often  falling  at  the  feet  of  the  lictors,  exposed  all  parts 
of  his  body  to  their  blows.  It  was  not  a  rare  thing  to  see 
condemned  men  fall  at  this  first  punishment,  for  the  Ro- 
man law  did  not  recognize  the  limits  fixed  by  the  Syna- 
gogue to  the  duration  and  the  violence  of  the  punishment. 

The  punishment  of  the  Cross,  which  followed  the 
scourging,  was  the  punishment  of  slaves,  of  robbers,  and 
of  those  guilty  of  insurrection. 

27  :  32.    "  A  man  of  Cy^-ene  *  *  *  They  compelled  *  * 
to  carry  his  cross T 

The  Evangelist  does  not  expressly  say  that  Jesus  had 
fallen,  but  the  violence  done  to  Simon  of  Cyrene,  quite 
near  Golgotha,  bears  out  the  supposition  that  the  Saviour 
had  succumbed  under  the  weight  of  the  cross.  Tradition 
is  of  one  mind  upon  this  point. 


S.  MATTHEW— NOTES, 


27  :  43.    "  He  trusts  in  God'"' 

All  these  sayings  are  citations  or  allusions  to  the  ex- 
pressions of  the  Sacred  Books.  The  latter  ironical  ex- 
pressions refer  to  the  passage  of  the  Book  of  Wisdom 
2:18.  These  accommodations  and  this  playing  with  sacred 
texts  are  often  met  with  in  the  mouths  of  Jewish  Priests 
accustomed,  in  season  and  out  of  season,  to  make  per- 
petual quotations  from  the  legal  books. 

28  :  7.    "  He  is  going  before  you  into  Galilee ^ 

The  Lord,  it  is  true,  manifested  himself  at  Jerusalem  to 
the  Apostles,  to  the  disciples  at  Emmaus,  just  as  the 
other  Evangelists  relate.  But  it  was  each  time  in  a  pri- 
vate manner,  fugitive  and  rapid,  (as  just  now  to  the  holy 
women).  In  Galilee  was  to  take  place  the  absolutely 
public  appearances  ;  the  miraculous  fishing,  the  ascension 
in  the  presence  of  five  hundred  persons,  etc. 


I.  S.  PETER— NOTES. 


I :  I  Peter." — This  name  given  him  by  our  Lord  has 
replaced  in  his  own  mind  as  in  that  of  others,  that  of  Simon 
Bar-Jona  by  which  he  had  formerly  been  known.  In  the 
same  way  Paul  takes  the  place  of  Saul  as  the  name  of  the 
great  Apostle  to  the  Gentiles. 

1:2.  "  The  chosen — accordi7ig  to  the  foreknowledge  of 
God  the  Father:' 

The  word  chosen  and  the  thought  that  the  disciples  of 
Christ  are  what  they  are  by  the  choice  of  God  character- 
izes the  whole  teaching  of  the  New  Testament. 

The  "  chosen,"  like  the  "  saints,"  had  become  almost  a 
synonym  for  Christians  (2 Tim.  2  :io;  Titus  i  :i).  This 
thought  is  referred  to  the  foreknowledge  of  God.  The 
w^ord  hovers  between  the  meaning  of  a  mere  prevision  of 
the  future,  and  the  higher  sense  in  which  "  knowing  "  means 
"  loving  "  and  "  approving,  "  as  in  i  Cor.  8:3;  Gal.  4:9; 
and  probably  Rom.  8  :  29  ;  11:2. 

In  what  way  the  thought  of  man's  freedom  to  will  was 
reconcilable  with  that  of  God's  electing  purpose  the  writers 
of  the  New  Testament  did  not  discuss.  Neither  excludes 
the  other,  nor  is  either  irreconcilable  with  the  other.  Both 
are  facts  of  man's  experience  with  which  we  have  to  deal 

299 


300 


/.  S.  PETER— NOTES. 


and  recognize  even  if  sometimes  we  are  utterly  baffled 
with  an  attempt  to  reconcile  them. 

1:2.    "  Ti?  obedience  a7ui  sprinklmg  of  the  blood. 

In  *'  obedience  "  we  have  the  active  human  side  of  the 
result.  In  the  "  sprinkling  "  the  divine  side.  Moses  had 
sprinkled  Israel  according  to  the  flesh  with  the  blood  of 
bulls  and  of  goats.  By  contact  with  this  the  people  were 
brought  within  the  covenant  of  which  he  was  the  mediator 
(Gal.  3: 19). 

In  the  same  way,  S.  Peter  tells  us,  behevers  in  Christ 
are  brought  within  the  new  covenant  by  the  mystical,  spirit- 
ual sprinkling  on  their  souls  and  spirits  of  the  blood  of 
Jesus,  and  for  that  sprinkling  God  had  chosen  them  with 
a  purpose  supremely  wise  to  which  no  time  limits  could 
be  assigned.  As  S.  John  puts  it,  "  The  blood  of  Jesus 
Christ  cleanses  us  from  all  sin." 

1:2.    "  Grace  to  you  and  peace.'''' 

The  word  "  peace  "  stands  for  the  old  Hebrew  salutation 
*'  Shalom."  The  word  "  grace,"  "  charis,"  probably  stands 
for  the  more  definite  Christian  thought,  in  place  of  the 
"  joy,"  or  greeting"  (chairein),  which,  as  in  Acts  15  :  23, 
S.  James  i  :  i,  was  the  customary  opening  formula  of  Greek 
letters. 

1:3.       ^  living  hope.^'' 

This  is  a  hope  not  destined  as  human  hopes  prover- 
bially are,  to  be  frail  and  perishable.  On  the  contrary  it 
has  of  necessity  in  it,  the  living  elements  of  a  perennial 
life. 

Elsewhere  S.  Peter  lays  much  stress  on  baptism.  But 
here  it  is  to  be  noticed  he  does  not  refer  to  it  as  the  in- 
strument of  the  new  birth,  but  goes  further  back  than  that 


/.  S.  PETER— NOTES, 


301 


to  the  Resurrection  of  Jesus  Christ  as  that  without  which 
baptism  and  faith  aUke  would  have  been  ineffectual.  In 
this  as  in  so  many  other  respects  his  teaching  is  substan- 
tially at  one  with  that  of  S.  Paul.    See  Rom.  6:3,  4. 

1:5.  "  Who  by  the  power  of  God  are  guarded  through 
faith:' 

The  power  of  God  is  the  force  which  encompasses  and 
protects  us.  The  faith  is  that  through  which,  as  in  the 
vision  of  Elisha's  servant  (2  Kings  6  :  16),  we  feel  that  we 
are  guarded,  and  see  that  "  those  who  are  with  us  are 
more  than  those  who  are  against  us." 

1:6.    ''If  need  be  r 

Our  sufferings  are  not  from  mere  chance.  They  are 
never  allowed  to  come  upon  us  but  for  a  purpose.  They 
have  their  necessary  place  in  the  process  by  which  God 
works  out  the  complete  and  perfect  character  of  his  chil- 
dren. 

1:7.    '*  The  proof  of  your  faith.'' 

Faith  is  not  known  to  be  genuine  till  it  has  been  proved 
by  sufferings.  Gold  is  purified,  but  then  it  perishes. 
Faith  is  purified  by  sufferings,  but  then  it  takes  its  place 
among  the  things  which  do  not  perish.  Yes,  and  more 
than  that,  for  when  sufferings  have  been  rightly  borne  by 
us  children  of  men  here  below,  praise  and  glory  and  honor 
will  be  ours  at  the  last  great  day  when  Jesus  comes  in  the 
clouds  of  heaven  to  judge  both  the  quick  and  the  dead. 

1:8.    "  Whom^  though  you  have  not  seen  him,  you  love." 

S.  Peter,  Hke  S.  Paul,  would  teach  his  followers  to  know 
Christ  no  more  after  the  flesh  (2  Cor.  5 : 16).  Compare 
S.  John  20  :  29. 


302  /.  S.  PETER— NOTES, 

1:13.      So  ozrding  tip  the  loins  of  your  mindy 
Here  is  an  echo  of  our  Lord's  words  to  his  disciples  as 
found  in  S.  Luke  12  :  35.    Compare  Ephesians  6:14.  The 
prospect  of  the  coming  glories  should  be  our  motive  to 
unflagging  activity  during  our  sojourn  here  on  earth. 

I  :  13.    *'  The  grace  which  is  bei7ig  brought  to  you. 

The  communication  of  grace  is  continuous.  It  finds  its 
sphere  of  action  in  every  successive  revealing  of  Jesus. 
The  beginning  of  this  activity  is  found  in  the  souFs  first 
consciousness  of  his  presence  through  every  stage  of  spirit- 
ual growth. 

1:16.    "  Ye  shall  be  holy.    For  I  am  holy.^'^ 

All  members  of  the  Church  of  Christ  partake  of  the 
priestly  function,  in  their  way  offer  up  spiritual  sacrifices, 
and  so  must  be  holy.    Compare  chapter  2,  verse  5. 

1:17.    "  If  y OIL  call  on  hint  as  Father.^'* 

The  sequel  shows  that  this  attribute  of  Fatherhood  is 
not  thought  of  as  excluding  the  idea  of  judgment,  but 
gives  assurance  that  the  judgment  will  be  one  of  the  heart 
as  well  as  of  the  head. 

1:18.    "  Redee7nedy 

This  liberation  is  not  so  much  from  the  penalty  of  an 
evil  life  as  from  the  evil  life  itself. 
I  :  19.    "  With  precious  blood.'''' 

Remembering  that  the  blood  is  the  life,  compare  this 
with  S.  Matth.  20 :  28  ;  S.  Mark  10  :  45. 

The  minds  of  the  disciples  had  been  directed  to  the 
"  blood  "  thus  understood,  as  connected  with  the  remission 
of  sins,  in  what  we  know  as  the  words  of  institution  at  the 
Last  Supper  (S.  Matth.  26  :  28  ;  S.  Mark  14  :  24 ;  S.  Luke 
22 : 20). 


/.  S.  PETER— NOTES,  303 

1:21,       Who  raised  him  front  the  dead.^'' 

The  redemptive  act  was  completed  in  the  shedding  of 
the  precious  blood,  but  the  Resurrection  and  the  glory  of 
the  Ascension  were  the  foundation  of  man's  confidence 
that  the  work  had  been  completed. 

1:22.    "  Having  purified  your  souls' 

Freedom  from  sensual  lust  is  the  purity  here  implied, 
but  it  includes  within  its  range  freedom  from  all  forms  of 
selfishness. 

I  :  23.    "  God^s  living  and  abiding  word.'*'' 

This  is  more  than  any  written  revelation.  It  is  far  more 
than  any  preaching  or  teaching  of  the  Gospel.  It  is  more 
like  what  S.  John  tells  us  in  the  introduction  to  his  Gospel. 

S.  Peter  is  thinking  of  a  divine,  eternal,  creative,  power 
working  in  and  on  the  soul  of  man.  "  The  word  of  the 
Lord,"  had  thus  come  to  the  prophets  of  old.  As  the 
writer  to  the  Hebrews  tells  us  :  "  The  word  of  God  ...  is 
quick  and  pow^erful  ...  a  discerner  of  the  thoughts  and  in- 
tents of  the  heart.  In  other  words,  God  manifested 
speaks  to  the  soul  of  man.  Either  the  preached  or  the 
written  word  may  be  the  instrument  of  this,  but  he  may 
work  independently  of  both,  and  is  not  to  be  identified 
with  either. 

2:4.    "  Rejected^  indeed^  by  men."*^ 

It  was  not  the  rulers  of  the  Jews  only,  nor  the  Jews  only 
as  a  nation,  but  mankind  at  large,  by  whom  cx^e  head  of 
the  corner  was  rejected. 

2:5.    "  ^  holy  priesthood^ 

As  in  the  time  of  the  patriarchs,  as  in  the  original  ideal 
of  Israel  (Ex.  19  :  5),  as  in  the  vision  of  the  future  which 
floated  before  the  eyes  of  Isaiah  (61  :6),  so  now  in  the 


* 


304 


7.  S.  PETER— NOTES. 


Church  of  Christ,  there  is  to  be  no  separate  priesthood,  in 
the  Jewish  sense  of  the  word,  nor  are  there  to  be  identical 
functions.  All  are  now  to  offer  spiritual  sacrifices  as  con- 
trasted, with  the  burnt  offerings  of  Jewish  ritual.  Com- 
pare Rom.  12:1. 

2:5.    "  TJwough  Jesus  Christ.^'' 

Here  we  have  the  sanction  of  the  Church's  use  of  this 
form  of  words  in  connection  with  all  her  acts  of  prayer 
and  praise,  and  the  implied  truth  that  it  is  only  through 
our  union  with  Christ  as  the  great  High  Priest  and  with 
his  sacrifice  we  are  able  to  share  his  priesthood  and  offer 
our  own  spiritual  sacrifices  acceptably  to  the  Father. 

2:7.    "  Unbelievers^ 

This  means  more  than  the  mere  absence  of  belief.  It 
implies  an  active  and  deliberate  resistance. 

2:8.    "  Stwnble  at  the  word.^'' 

The  "  word,"  as  before  intimated,  is  the  sum  and  Sub- 
stance of  the  Gospel  and  even  more,  that  is,  the  powder  of 
God  to  salvation. 

"  They  were  appointed  to  this^ 

It  is  a  part  of  God's  appointed  order  that  the  disobe- 
dient should  stumble  and  be  put  to  shame.  Stumbling, 
however,  is  not  at  all  identical  with  being  irretrievably  lost. 
Compare  Rom.  9:11. 

2:9.       That  you  should  make  known,^"* 

We  are  not  chosen  for  our  own  sakes  as  Israel  was  not. 
We  are  chosen  to  act  as  God's  exponents  to  the  world. 
On  this  point  S.  Peter  and  S.  Paul  are  at  one  with  each 
other,  and  with  the  old  Jewish  Prophets  before  them. 


/.  S,  PETER--.NOTES, 


2:11.    "  Fleshly  desires^'* 

The  citizens  of  the  heavenly  Jerusalem  must  keep  them- 
selves from  everything  that  tends  to  render  them"  unfit 
for  their  true  and  abiding  home. 

2:12.    "  They  speak  against  y on  as  evildoers ^ 
Compare  S.  John  18:30.    The  disciple  must  not  ex- 
pect to  be  above  his  master.     These  words  show  the 
growth  of  a  widespread  feeling  of  dislike,  showing  itself  in 
calumny. 

"  Glorify  God  in  the  day  of  visitatio7t.^'' 

Here  is  charity  pure  and  simple.  S.  Peter  anticipates 
"  a  day  of  visitation."  But  his  hope  is  not  that  his  ene- 
mies may  be  put  to  shame  and  perish,  but  that  they  may 
then  glorify  God  by  seeing  how  in  the  midst  of  all  chaos 
and  disorder  the  disciples  of  Christ  were  distinguished  by 
w^orks  that  were  nobly  done  in  calmness,  obedience,  and 
charity. 

2  :  13.    "  Be  subject  to  every  ordi7ta7tce  of  fnan.'*'' 
The  disciples  of  Christ  must  submit  to  all  lawfully  con- 
stituted authority  and  in  no  way  allow  themselves  to  be 
suspected  of  illegal  and  disorderly  conduct. 

2:14.      As  sent  by  him^ 

The  identity  of  thought  here  with  Rom.  13:3,  4,  shows 
us  an  interesting  coincidence  in  the  teaching  of  the  two 
Apostles.  Both  alike  recognize  that  even  an  imperfect 
and  corrupt  government  works  for  a  better  good  than  law- 
less anarchy. 

2:16.  As  freey  and  not  ti  sing  your  freedom  for  a  cloak 
of  baseness r 

Under  the  pretense  of  Christian  freedom  many  a.  man 
20 


3o6 


/.  S.  PETER— NOTES. 


has  become  mde,  overbearing,  insolent,  without  regard  to 
the  courtesies  and  amenities  of  Hfe.  But  that  was  not 
Christian.  It  w^as  devilish.  They  but  used  their  liberty 
as  a  cloak  of  baseness. 

"  License  they  mean  when  they  cry  liberty,"  was  tme  of 
the  Apostle's  times  as  it  is  so  often  true  of  us  to-day. 

2:17.    "  Honor  all  ??ie?i.''^ 

This  means  exactly  what  it  says.  It  does  not  mean 
honor  some  ?ne7t.  It  means  honor  all  men.  Honor  all 
men,  whether  rich  or  poor,  whether  high  or  low,  whether 
exalted  or  degraded.  He  carries  the  image  of  God,  no  mat- 
ter w^ho  or  w^hat  kind  of  a  man  he  may  be  for  the  time 
being.    Honor,  then,  all  men. 

'*  Love  the  brotherhood.^'' 

We  are  all  brothers  of  one  family,  children  of  the  same 
Father.    Love  as  such. 

2:19.    *'  Siifferi7ig  wrongfully.^'* 

Natural  impulse  sanctions  the  burning  indignation  and 
desire  to  retaliate  for  a  wTong  done.  Each  party  to  a  dis- 
pute thinks  himself  at  the  moment  in  the  right.  It  is  only 
by  acting  on  the  principle  that  the  more  he  believes  him- 
self to  be  in  the  right  the  more  it  is  his  duty  to  submit 
patiently,  a  man  can  free  himself  from  an  endless  entangle- 
ment of  recriminations  and  retaliations. 

2:21.    "  For  to  this  you  zvere  called.^'' 

The  thoughts  of  the  Apostle  travel  from  the  teaching  of 
Christ  which  he  had  heard,  to  the  life  which  he  had  wit- 
nessed. Here  is  the  great  law  of  Christian  life  learnt  well 
by  the  early  Christians.  We  "  must  through  much  tribu- 
lation enter  the  Kingdom  of  God  "  (Acts  14  :  22). 


/.  ^S".  PETER^NOTES,  307 

2  :  23.     Who^  when  he  was  reviled^  did  Jiot  revile  again. 
Here  is  a  reminder  of  Isaiah  53  :  7  and  recalls  many  act- 
ual scenes  in  the  life  of  our  Lord. 

3:1.  the  same  way^  wives T 

It  is  interesting  to  note  that  as  S.  Peter  here  passes  to 
the  relation  of  husband  and  wife  after  treating  of  master 
and  slave  so  Aristotle  makes  these  two  relations  the  main 
foundation  stones  of  his  system  of  politics  "without  a 
word." 

A  quiet  demeanor  and  Christlike  conduct  will  go  a 
thousand  times  further  to  convert  an  unbeliever  than  pious 
talk  and  little  genuine  Christlike  life. 

3:3.  "  The  outward  adorniiig  of  plaiting  the  hair,'*^ 
These  words  do  not  condemn  the  use  of  jewelry  and  at- 
tention to  the  color  and  style  of  dress,  within  the  limits  of 
simplicity  and  economy  in  comparison  with  one's  means. 
They  do,  however,  tend  to  minimize  that  form  of  personal 
adornment  and  bid  women  to  trust  not  to  them,  but  to 
moral  and  spiritual  qualities,  as  elements  of  attractive- 
ness. 

3:4.    "  (9/* great  price. 

God's  estimate  of  value  differs  from  man's.  His  meas- 
ure of  our  worth  cannot  be  gauged  by  the  standard  which 
the  world  generally  applies. 

3:6.      Like  Sara  obeyed  Abraham.'''' 

The  sixth  satire  of  Juvenal  illustrates  the  need  of  such 
exhortations  as  this.  The  general  corruption  of  the  em- 
pire had  extended  itself  to  the  life  of  the  home.  Not  only 
had  adultery  and  divorce  become  very  common,  but  wives 
as  a  rule  had  thrown  aside  all  sense  of  that  reverence  for 


/.  S.  PETER— NOTES. 


their  husbands  which  the  Apostle  here  indicates  as  essen- 
tial to  the  holiness  and  happiness  of  married  life. 

"  By  doing  good  and  not  being  afj^aidy 

The  Christian  wives  of  unbelieving  husbands  have  much 
to  bear  from  them.  But  they  are  in  no  way  to  be  in  ter- 
ror. They  are  not  to  cower  as  if  they  expect  a  curse  or  a 
blow.  Such  a  demeanor  is  certain  to  make  matters  worse. 
It  is  a  tacit  reproach.  It  but  irritates  and  annoys.  Be 
certain  you  are  right,  S.  Peter,  as  it  were,  says  here,  and 
then  go  about  your  daily  tasks  with  a  cheerful  counte- 
nance and  without  any  fear. 

"  Whose  daughters  yon  became^ 

The  daughters  of  Sarah  according  to  the  flesh  are  here 
told  that  they  only  became  her  children  in  the  true  sense 
of  that  term  when  they  reproduced  her  character.  Com- 
pare Rom.  4:12. 

3:7.  "  Live  with  your  wives  according  to  knoivledge.^^ 
The  wife  is  not  to  be  treated  as  a  slave,  a  concubine, 
nor  as  a  mistress  of  the  house,  alone.  She  is  a  helpmeet 
in  the  daily  toil  of  life,  a  sharer  in  its  higher  hopes  and 
duties,  the  mother  of  children  to  be  tenderly  and  wisely 
brought  up  in  the  nurture  and  admonition  of  the  Lord. 

3:9.    "  Not  7'endering  evil  for  evil.''^ 
This  clause  forbids  retaliation  in  act  as  what  follows 
forbids  retaliation  in  words. 

For  to  this  you  were  called.^^ 
God  blesses  so  we  must  bless.    He  forgives  so  we  must 
forgive.    Vindictiveness  in  any  form  is  at  variance  with 
the  conditions  on  which  our  inheritance  is  to  come  to  us  and 
so  involves  its  certain  failure. 


/.  S.  PETER^NOTES. 


3:15.    "  Ahuays  ready  with  an  answer.'''' 

The  disciples  of  Christ  are  not  to  take  refuge  in  a  silence 
to  which  fear  might  prompt.  They  are  to  be  ready  with 
a  defence,  a  vindication  of  their  faith  and  hope.  And  this 
answer  is  to  be  given,  not  in  a  tone  of  threatening  de- 
fiance, but  in  meekness,  whether  the  questions  are  put  by 
an  official  or  a  private  person.  For  the  tmth  should  not 
be  made  to  suffer  through  any  infirmities  in  its  defenders. 
The  spirit  of  reverential  awe  toward  God  is  the  best  safe- 
guard against  such  infirmities. 

3:16.    "  ^  good  conscience.'''' 

No  skill  of  speech  will  alone  do  the  work  of  the  Christ- 
ian apologist.  His  life  must  be  in  entire  accord  with  his 
professions. 

3:18.    "  Christ  suffered:'' 

Compare  Hebrews  9  :  26  :  28,  and  10  :  6,  8,  18,  26. 

"  Endtied  with  life  in  the  Spirit.^'' 

We  have  here  an  antithesis,  like  that  of  Rom.  i  :  3,  4 
and  I  S.  Tim.  3  :  16. 

3:19.  "  In  this  also  he  went  and  preached  to  the  spirits 
in  prisoft^'' 

"  In  this,"  means  in  his  human  spirit  as  distinct  from 
the  flesh  Christ  who  had  preached  to  men  living  on  the 
earth  now  went  and  preached  to  the  spirits  existing  sepa- 
rated from  the  flesh.  As  S.  Paul  puts  it,  Christ  "  des- 
cended first  into  the  lower  parts  of  the  earth,"  that  is,  into 
the  region  which  the  current  belief  of  the  time  recognized 
as  the  abode  of  the  disembodied  spirits  of  the  dead  (Eph. 
4  :  9).  And  so  when  S.  Peter  tells  us  Christ  "  went  and 
preached  to  the  spirits  in  prison,"  he  means  to  tell  us  he 
went  to  Hades  and  proclaimed  the  good  news  of  man's 


/.  S,  PETER— NOTES, 


salvation  to  the  disembodied  spirits  there  just  as  he  had 
done  while  here  on  earth.    Compare  S.  Matt.  4  :  23  : 

3  :  20,    "  Who  %!^ere  mce  disohedienty 

The  range  of  our  Lord'^  preaching  in  Hades  seems  here 
to  be  confined  to  narrow  limits,  Why  this  is  so  we  are 
not  told,  What  was  the  result  is  not  dwelt  upon.  The 
mere  fact  is  mentioned,  An<^  many  have  been  the  con- 
jectures as  to  the  meaning  of  the  fact.  As  a  matter  of 
history  it  is  known  that  the  article  in  the  creed  which  tells 
us  Christ  "  descended  into  hell "  w^as  first  put  in  the 
Apostles*  creed  when  there  was  a  w^idespread  belief,  based 
mostly  on  this  text,  that  the  purpose  of  Christ's  descent 
into  Hades  was  to  liberate  its  prisoners.  He  emptied  the 
prison  house,  that  tradition  tells  us,  he  set  the  captives 
free,  and  he  raised  the  cross  in  the  midst  of  Hades,  that 
there  also  it  might  proclaim  salvation. 

wJiich  few^  that  is.  eight  souls %vere  saved  hy  means  of 
the  waterJ''' 

S.  Peter  sees  in  the  very  judgment  w^hich  swept  away  so 
many  that  which  brought  deliverance  to  others.  Yet  but 
few  were  thus  saved.  And  now  also  comparatively  speak- 
ing, but  few  are  in  the  w^ay  of  salvation.  Yet  in  the 
thought  of  the  long-suffering  of  God,  the  complement  to 
this  thought  is  brought  out.  God  is  not  willing  that  any 
shall  finally  perish. 

3:21.  "  The  ceunterpa^'t  of  mkick  now  saves  tts.^* 
At  first  we  may  not  recognize  the  likeness  between  the 
flood  which  destroyed  the  world  and  baptism  as  a  saving 
ordinance.  Yet  the  deluge  only  destroyed  the  evil  and 
gave  the  human  race  a  fresh  start  under  new  and  better 
conditions.    And  when  we  taJie  tke  previous  verse  into 


/.  S.  PETER— NOTES. 


3" 


consideration  the  flood  seems  to  S.  Peter's  mind,  even  to 
those  who  perished  in  it,  not  merely  an  instrument  of  de- 
struction, but  an  instrument  by  which  even  the  souls  of  the 
disobedient  were  placed  in  a  position  where  they  were  not 
shut  out  from  the  pitying  love  of  the  Father  who  there 
also  did  not  "  will  that  any  should  perish." 

"  Not  the  putting  aivay  of  the  filth  of  the  flesh. 

Christian  baptism  is  far  more  than  an  external  rite  or 
washing.  Of  and  in  itself  the  outward  form  is  nothing. 
We  can  never  wash  away  sin  by  a  mere  outward  act. 
The  saving  power  of  baptism  varies  with  the  activity  and 
purity  of  the  moral  consciousness  of  the  baptized. 

"  Through  the  Resurrection  of  Jesus  Christ." 

Compare  Rom.  6:4,  5  ;  Rev.  1:18. 

3  :  22.       Who  has  gone  into  heaven^ 
Compare  i  Tim.  3:16;  Rom.  10:9;  Eph.  4 : 9. 
If  there  was  a  real  ascension  into  heaven,  there  was  also 
a  real  descent  into  Hades.    S.  Peter  seems  to  echo  the 
words  of  S.  Paul  in  Eph.  4 :  9  above  referred  to. 

4:1.  "  For  he  who  has  suffered  in  the  flesh  has  ceased 
from  sin.''"' 

It  is  a  general  law  of  the  spiritual  life  that  the  very  act 
of  suffering  in  the  mind  of  Christ  and  for  him  so  strength- 
ens the  power  of  will  and  faith  that  the  sufferer  is  by  that 
very  fact  delivered  from  the  life  in  which  sin  is  dominant. 
Rom  7  :  7-1 1. 

4:5.    "  They  shall  give  arcounty 

Compare  S.  Luke  16:2;  i  Cor.  4 :  5. 

The  thought  of  the  final  judgment  should  be  to  all  men 
a  motive  for  patience  and  courage  under  false  accusations 
and  unjust  judgments  of  men. 


/.  S.  PETER— NOTES, 


4:6.  "  For  this  ptirpo!^e  was  the  good  7tews  preached  even 
to  the  dead.'''' 

Of  some  of  the  dead  our  Lord  himself  had  taught  S. 
Peter  that  if  they  had  seen  the  wonderful  works  which  he 
had  done  they  would  have  repented  (Matth.  11  :  21).  Here 
he  tells  us  that  opportunity  has  been  given. 

"  That  they  may  be  judged  indeed  in  the  flesh,  etc." 

The  thought  here  is  very  much  like  that  of  S.  Paul  in  i 
Cor.  5  :  5  and  11  132. 

Following  the  ideas  of  analogy  and  continuity,  the 
Apostle  here  tells  us  that  death  does  not  change  the  nature 
and  purpose  of  the  divine  judgment.  The  dead  had  the 
good  news  of  salvation  preached  to  them  that  they  might 
be  judged  by  a  judgment  which  is  remedial  as  well  as 
penal.  They  were  judged  by  the  same  law  as  that  by 
which  all  men  are  judged,  that  is  according  to  their  deeds. 
But  the  purpose  of  that  judgment,  like  the  judgments 
w^hich  come  on  men  in  this  life,  is  to  rescue  them  from  a 
final  condemnation. 

4:7.    "  The  end  of  everything  is  at  hand^ 

The  times  in  which  the  Apostles  lived  was  to  them  "  the 

last  times  "  (i.  S.  Tim.  4:1;!  S.  John  2  :  18). 

The  end  of  all  they  had  Uved  in,  the  end  of  one  great 

dispensation  of  the  Father's  inscrutable  Providence  came 

with  the  preaching  of  the  Apostles  and  the  destruction  of 

Jerusalem. 

4:8.^  "  Being  hearty  and  earliest  in  yotir  love.'''' 
A  hearty  and  earnest  love  is  the  greatest  of  all  marks  of 
a  true  Christ-like  spirit  according  to  S.  Peter,  as  it  is  with 
S.  John  and  S.  Paul.    Compare  i  Cor.  13  and  S.  John's 
Epistles. 


/.  S.  PETER— NOTES. 


"  Love  covers  a  multitude  of  sins y 

Love  covers,  that  is,  forgives  the  sins  of  others  and  does 
not  expose  them.  Compare  Prov.  10  :  12.  This  meaning, 
however,  need  not  exclude  the  other  suggested  by  S.  James 
5  :  20.  Compare  also  Luke  7  :  47.  With  such  a  double 
meaning  the  text  reminds  one  in  its  width  of  that  well 
known  saying  handed  down  to  us  by  the  greatest  of  all 
Englishmen  when  he  writes  : 

"  The  quality  of  mercy — is  twice  blest. 
It  blesses  him  that  gives  and  him  that  takes." 

4  :  9.    Miitistering  as  good  stewards ^ 

We  cannot  too  often  be  reminded  that  we  are  but  stew- 
ards, not  possessors,  of  what  God  has  given  us  in  our  ma- 
terial and  spiritual  life.  Compare  i  Cor.  4  :  i  ;  Tit  1:7; 
S.  Luke  12:42;  16:1-12. 

4:11.    "  That  in  everything  God  may  he  praised.^'* 
Compares.  Matth.  5:16;  i  Cor.  10:31. 
This  is  naturally  followed  by  an  ascription  of  praise  in 
the  manner  of  S.  Paul. 

4:12.    "  Do  not  be  astoiiished  at  the  fiery  trial.'''' 

All  those  who  wish  to  live  religiously  in  Christ  Jesus  will 

be  persecuted.    Acts  14:22;  2  Tim.  3:  12. 

This  is  the  leading  purpose  and  character  of  suffering. 

It  tries  our  faith.    The  faith  which  endures  is  the  stronger 

and  purer  for  the  process. 

4:13.  ''''Rejoice.^'' 
Compare  S.  Matth.  5:12. 

When  S.  Peter  first  heard  such  thoughts  from  the 
Master  he  no  doubt  himself  was  astonished.  But  since 
that  time  he  has  tried  and  proved  the  truth  of  them. 


3H 


/.  S.  PETER^NOTES. 


4:14.    "  If  you  are  reproached  with  the  iiajtie  of  Christ.^'' 
In  chapter  3  : 14  we  found  an  echo  of  the  beatitude  in 
S.  Matth.  5:10.     Here  we  have  the  counterpart  of  the 
more  personal  "  for  my  sake  "  in  S.  Matth.  5:11. 

4:15.    "  For  let  none  of  you  stiffer  as  a  murderer. 

Here  is  a  reference  to  a  tendency  more  or  less  prevalent 
in  all  times  of  persecution,  whether  of  Christians  by  the 
heathen,  or  of  one  body  of  Christians  by  another,  that  is, 
an  altogether  false  idea  which  leads  men  to  pose  as  martyrs 
when  they  ought  rather  to  be  classed  with  ordinary  crim- 
inals and  to  be  treated  and  thought  of  only  as  such. 

4:17.    "  What  shall  be  the  erid  of  those  ?  " 
Compare  Rom.  11:21;  Jeremiah,  25  :  29 ;  49  :  12  ;  Eze- 
kiel,  9  : 6. 

4  :  18.    "  A7zd  If  the  good  man  is  scarcely  saved.^'' 

A  time  of  great  tribulation  was  coming  on  the  earth. 

At  that  time,  but  for  the  sake  of  the  chosen  ones  no  flesh 

should  be  saved.    S.  Matth.  24  :  22. 

4:19.  So  let  those  who  are  suffe7-ing  according  to  the 
will  of  God.^"* 

Pain  and  persecution  really  work  out  the  Father's  will  in 
us.  They  are  permitted  by  him  for  this  purpose  and  they 
are  controlled  by  him.  He  allows  nothing  to  come  upon 
us  greater  than  we  can  bear  and  profit  by.  His  grace  is 
always  sufficient  for  us.  His  will  is  always  good  and  lov- 
ing. He  plans  and  executes  in  us  only  our  completeness 
in  Him  in  perfect  holiness,    i  Thess.  4  13. 

5:1.    "  Who  am  a  fellow  elder. ''^ 

The  apostle  puts  himself  on  a  level  with  the  elders  to 


/.  S.  PETER— NOTES. 


whom  he  is  writing.    There  is  no  taint  of  condescension 
here.    There  is  not  the  least  intimation  of  superiority  of 
rank  or  of  personal  authority. 
5:2.    "  Tend  the  flock  of  God:' 

Compare  S.  John  21  ;  16 ;  Acts  20  :  28  ;  9  :  7.  The  shep- 
herds' duties  had  from  a  very  early  time  been  a  parable  of 
that  of  rulers  and  teachers.    Psalm  78  :  70,  71. 

In  the  Old  Testament  the  shepherds  of  the  people  were 
always  the  civil  rulers  of  the  nation.  In  the  New  Testa- 
ment on  the  other  hand  the  shepherd  of  the  flock  is  its 
spiritual  guide  and  teacher. 

"  Nor  yet for  sordid  gain.'''* 

Even  in  the  trouble  J  times  in  which  S.  Peter  wrote  there 
was  enough  wealth  in  the  Church  to  make  the  priest's 
office  a  lucrative  one.  For  baser  natures  there  was  the 
temptation  of  using  spiritual  influence  for  secular  ends 
Like  the  Pharisees  before  them  they  had  the  opportunity 
to  devour  widows'  houses  ( i  Matth.  23  : 14).  They  could 
*Mead  captive  silly  women  "  (2  Tim.  3:6;  Titus  i:ii). 
The  calling  of  a  Presbyter  might  be  made  as  disreputable 
an  occupation  as  any  on  the  face  of  the  earth. 

5:3.    "  Nor  as  lordiitgit  over  the  charge  allotted  you 

The  love  of  power  for  the  sake  of  power  is  as  great  a 
hindrance  to  true  pastoral  work  as  avarice.  The  whole 
history  of  the  Church  shows  how  fatally  it  has  worked  on 
souls  which  had  conquered  or  had  never  known  the  baser 
temptation.  See  S.  Matth.  20  :  25-28  ;  S.  Luke  22  :  24-26  ; 
2  Cor.  12  :  20. 

''^Examples  to  the  flock^'' 

The  influence  of  example  is  more  powerful  than  any  au- 
thority, and  to  attain  that  influence  is  the  best  safeguard 
against  the  abuse  of  power. 


3l6  /.  S,  PETER— NOTES, 


5:6.    "  /;/  due  tiiJie.^'* 

S.  Peter  does  not  say  that  the  exaltation  of  victory  will 
come  in  this  life.  He  does  not  say  it  will  not  come  till 
the  Resurrection.  With  the  full  assurance  of  a  genuine 
living  faith  he  is  content  to  leave  *'  the  times  and  the  sea- 
sons in  the  Father's  hands."  It  should  be  the  same  with 
us. 

5:7.    "  Throwing  all  your  anxiety  07i  him.^'' 

Compare  S.  Matth.  13:22;  Luke  8  114;  21:34.  Our 

anxiety  is  to  be  swallowed  up  by  our  trust  in  the  loving 

Providence  of  the  Father. 

5:9.  "  The  same  sufferings  are  being  aceo?nplished  in 
your  brothers y 

We  are  not  alone  in  our  sufferings.  Far  and  near  are 
comrades  of  ours  fighting  the  same  battles  and  enduring 
the  same  afflictions.  The  realiza.tion  of  such  a  thought 
cheers  us  and  helps  us  very  materially  in  our  effort  to  en- 
dure to  the  end. 

5  :  TO.  "  Will  himself  restore^  establish^  strengthen  you.'''' 
Compare  S.  Matth.  10:24,  25,  S.  Luke  6:40;  i  Cor. 

1:10;  2  Thess.   2:17;  3:3;  S.  Matth.  7:25;  S.  Luke 

6  :  48 ;  I  Cor.  3:11. 

5  :  12.    '''•By  Silvanus  our  faithful  br  other. '''' 
Silvanus  here  mentioned  by  S.  Peter  has  been  identified 
with  Silas  mentioned  in  Acts  15  :22,  32,  40,  with  the  Sil- 
vanus of  I  Thess.  1:1,  2  ;  2  Cor.  i  :  19. 

"  This  is  the  true  grace  of  God^ 

S.  Peter,  the  Apostle  of  the  Circumcision  here  bears 
witness  to  the  genuineness  of  the  teaching  of  S.  Paul  the 
Apostle  of  the  Gentiles.    For  it  is  to  be  kept  in  mind  the 


/.  5.  PETER— NOTES. 


317 


churches  in  the  region  to  which  this  letter  goes  were 
founded  by  S.  Paul.  So  now,  as  when  he  and  S.  John  and 
S.  James  gave  to  Paul  and  Barnabas  the  right  hand  of 
fellowship  (Gal.  2:9),  S.  Peter  recognizes  "the  grace  of 
God  "  which  had  been  given  to  them  and  through  them. 

5:13.    ''^  She  who  is  in  Bahylonr 

From  whom  this  salutation  comes  is  not  definitely  known 
Some  think  it  means  the  church  in  Babylon,  some  think  it 
was  S.  Peter's  wife  or  some  other  prominent  member  of 
the  church  there. 

The  Babylon  referred  to  has  been  thought  to  be  the 
apocalyptic  Babylon  of  S.  John's  Revelation,  that  is  Rome. 
But  more  recent  commentators  think  it  is  Babylon  on  the 
Euphrates. 

5:14.  "  Salute  each  other  with  a  kiss  of  love. ''^ 
Compare  Rom.  16:16;  i  Cor.  16 :  20 ;  2  Cor.  13  : 12. 
The  separation  of  the  sexes  when  the  church  met  for 
worship,  which  was  probably  inherited  from  the  Jewish 
synagogue,  was  a  safeguard  against  the  scandal  which  the 
practise  might  otherwise  have  occasioned.  In  the  thir- 
teenth century,  when  the  sexes  were  no  longer  separated, 
the  practice  was  discontinued. 


II.  S.  PETER— NOTES. 


I  :  I.    "  Through  the  fairness  of  our  God.^"^ 
There  is  no  "  respect  of  persons  "  with  our  God.  Com- 
pare Acts  10  :  44  ;  15  :  8,  9. 

1:5.    "  Kiiowledge,^'' 

This  means  the  moral  discernment  of  those  who  un- 
derstand w^hat  the  wall  of  the  Lord  is,  Eph.  5:17;  of  those 
who  have  their  senses  exercised  to  distinguish  between 
good  and  evil,  Heb.  5:14.  This  kind  of  knowledge  is  to 
be  gained  only  by  the  practice  of  virtue. 

1:9.    "  For  he  who  has  not  these  is  blinds 
We  are  to  pass  on  from  one  attainment  in  the  divine 
calling  to  another,  for  if  we  do  not  do  so  w^e  sink  back  of 
necessity  into  a  want  of  power  to  see  even  the  first  prin- 
ciples of  the  Kingdom  of  God. 

"  Short-sighted:' 

The  man  in  this  condition  of  his  spiritual  life  sees  only 
what  is  near  at  hand,  the  allurements  and  provocations 
that  spring  from  the  lower  man  in  him.  He  has  lost  the 
power  to  see  the  far-off  things  of  eternal  life. 

I  :  10.    "7^7  make  your  calling  and  selection  sureP 
Compare  i  S.  Peter  1:2;  2:21;  and  notes  on  them. 

318 


//.  S.  PETER— NOTES, 


I  :  19.  "  Till  the  day  dawns  and  the  day  star  rises  in 
your  hearts.^"* 

In  S.  Paul's  thought  the  "  day  "  is  identical  with  the 
coming  of  the  Lord  as  an  objective  fact;  the  close  of  the 
world's  night  of  ignorance  and  moral  darkness.  Here  the 
addition  of  the  words  "  and  the  day  star  rises  in  your 
hearts  "  fixes  its  meaning  as  in  some  sense  subjective. 
The  words  point  to  a  direct  manifestation  of  Christ  to  the 
soul  of  the  believer  as  being  higher  than  the  "  prophetic 
word,"  as  that  in  its  turn  had  been  higher  than  the  attest- 
ation of  the  visible  glory  and  the  voice  from  heaven. 
Compare  i  S.  Peter  2:9;  S.  Luke  i  :  78. 

I  :  20.  No  prophecy  of  Scripture  comes  from  private 
interpretation . ' ' 

The  Apostle  here  calls  on  men  to  give  heed  to  the 
prophetic  word  on  the  ground  that  no  prophecy  authentica- 
ted as  such  as  being  recognized  as  part  of  the  Old  or 
New  Testament  comes  by  the  prophet's  own  interpreta- 
tion of  the  facts  with  which  he  has  to  deal.  It  is  borne 
to  him  from  that  which  is,  in  the  truest  sense  of  the  word, 
an  inspiration. 

1:21.      By  the  will  of  man, ''^ 
Compare  S.  John  i  :  13. 

*'  Men  spoke  from  God  being  moved  by  the  Holy  Spirit.'''' 
These  words  assert  in  the  fullest  sense  the  inspiration 
of  all  true  prophets.  Their  work  does  not  originate  in 
their  own  will.  The  mode  and  degree  of  their  inspiration, 
however,  and  its  relation  to  the  prophet's  co-operating  will 
and  previous  habits  of  thought  are  left  undefined. 

2:1.  But  false  prophets  came  also  among  the  people.^'' 
The  section  of  the  Epistle  which  now  opens  was  either 


//.  S.  PETER— NOTES, 


taken  to  a  great  extent  from  S.  Jude,  or  S.  Jude  was  taken 
from  it,  or  both  were  taken  from  a  common  source. 

The  warning  against  false  prophets  here  given  is  to  be 
compared  with  S.  Matth.  7  :  22  ;  24:  24  ;  i  S.  John  4  :  i. 

"  Denying  eveit  the  Master  who  bought  thein.^^ 
No  words  could  better  assert  the  truth  that  the  redemp- 
tion with  the  precious  blood  of  Christ  was  universal  in  its 
range  than  these.  The  great  sin  of  these  teachers  was 
that  they  would  not  recognize  their  position  as  redeemed 
men  which  of  right  belonged  to  them. 

The  denial  referred  to  may  be  either  a  formal  rejection 
of  Christ  as  the  Son  of  God,  like  that  referred  to  in  i  John 
2  :  22,  23  or  to  a  more  practical  denial  shown  forth  in  base 
and  godless  lives. 

2:3.  "  With  covetousness  they  shall  with  feigned  words 
make  merchajidise  of  you. 

This  greed  of  gain,  found  in  strange  union  with  high 
flown  claims  to  a  higher  knowledge  and  holiness  than  that 
of  other  men  seems  to  have  been  one  of  the  chief  features 
of  the  Apostolic  age.    Our  own  times  are  very  much  like  it. 

2:4.    "  Cast  them  into  Tartarus^ 

The  use  of  a  word  so  closely  bound  up  with  the  asso- 
ciations of  Greek  mythology  is  a  phenomenon  absolutely 
unique  in  the  New  Testament. 

2:6.    "  Having  made  them  an  example^ 

S.  Peter  does  not  see  in  the  supernatural  destruction  of 
the  cities  of  the  plain  an  exception  to  the  normal  order  of 
the  Divine  government.  It  was  rather  a  pattern  instance 
of  the  judgment  sure  to  fall,  sooner  or  later,  on  all  who 
were  guilty  of  like  sins. 


II,  S.  PETER— NOTES. 


321 


Compare  i  S.  Peter  3  :  20 ;  S.  Luke  17  :  26-29  ;  Isaiah 
I  .'9,  10  ;  Ezek  16  :  48-56. 

2:13.  "  Luxuriatiitg  in  their  love  feasts  while  they  feast 
with  you. 

The  love  feasts  of  the  early  Christians  were  a  kind  of 
social  club  feast,  at  first,  perhaps  connected  in  time  and 
place  with  the  Lord's  Supper,  but  afterwards  first  distin- 
guished and  then  divided  from  it.  They  were  a  witness 
of  the  new  brotherhood  in  which  the  conventional  distinc- 
tions of  society  were  suspended,  and  rich  and  poor  met 
together  with  the  distinct  recognition  of  the  fact  that  the 
Lord  is  the  maker  of  them  both. 

Disorders  connected  with  them  led  to  their  discontinu- 
ance. I  Cor  II  :2i  as  wxll  as  the  present  text  show  the 
beginning  of  these  disorders  at  a  very  early  period. 

2:19.  "  Fromisiiig  them  liberty  while  they  themselves 
are  slaves  of  corruptioit. 

The  Council  of  Jerusalem  had  imposed  restraints  alike 
on  participation  in  idolatrous  feasts  and  on  sins  of  impurity 
( Acts  15:29).  S.  Peter  here  refers  to  those  who  are  treat- 
ing that  Council's  rulings  with  disdain.  Compare  i  Cor. 
8:9;  10:23. 

2  :22.  " has  happened  to  thei7i  according  to  the  true 
provei'b.''^ 

Stress  is  laid  on  the  fact  that  there  had  been  a  real 
change.  Those  who  after  baptism  returned  to  the  im- 
purity they  had  renounced,  were  in  the  Apostle's  eyes,  no 
better  than  the  unclean  beasts.    Compare  S.  Matth.  7  : 6. 

3:1.    "  This  is  now,  beloved,  the  second  letter.^'' 

A  new  section  of  the  epistle  opens. 

The  thoughts  of  the  Apostle  now  turns  to  mockers  who 
make  merry  at  the  delay  of  the  coming  of  the  Lord. 
21 


322 


//.  S.  PETER^NOTES, 


3:3.      Following  their  own  desires^ 
The  habit  of  self-indulgence  is  always  the  natural  parent 
of  the  cynical  and  scoffing  sneer. 

3:4.    "  Whei-e  is  the  promise  of  his  coming  ?  " 

S.  Paul  had  written  time  and  again  as  if  he  expected  to 
be  Hving  on  the  earth  when  the  Judge  of  all  the  earth 
should  finally  come  (i  Thess.  4:15;  i  Cor.  15  :  51  ;  2  Cor. 
5  : 4),  and  yet  he  had  not  come,  so  some  men  began  to 
think  the  coming  w^as  a  delusion. 

"  Fell  asleep." 

Compare  S.  John  11  :  11  ;  i  Cor.  11  130. 

In  Christian  language  the  old  idea  of  death  as  a  sleep  is 
perpetuated  in  the  term  "  cemetery  " — sleeping-place,  as 
applied  to  the  burial  of  the  dead. 

3:6.       The  world    *    *    *  perished.''^ 

This  word  carries  with  it  not  simply  the  idea  of  destruc- 
tion pure  and  simple,  but  rather  that  of  a  change,  or 
breaking  up  of  an  old  order,  by  which  a  new  and  higher 
order  is  introduced. 

The  seed  thrown  on  the  ground  decays  and  dies,  but 
that  is  the  very  condition  by  which  alone  the  new  life 
germinates  and  starts  afresh  in  the  circle  of  its  being. 

3:7.    "  Stored  up  for  fire," 

Compare  S.  Mark  9  : 49  and  note  on  it. 

3*8.  "  One  day  is  ^  ^  as  a  thousand  years" 
A  day  may  be  as  important  with  results  for  the  spiritual 
history  of  mankind  or  of  an  individual  soul  as  great  as 
those  of  a  millennium.  The  period  of  a  millennium  may 
be  but  as  a  day  in  the  evolution  of  the  great  purposes  of 
God. 


//.  S.  PETER—NOTES, 


3  :  14.    ''''Go  to  work  earnestly,'''' 

Here  is  seen  a  trace  of  our  Lord's  words  in  S.  Matth. 
24 : 46. 

3:15.    "  The  longsuffermg  of  our  Lord  is  salvation. 

Men  were  impatient  and  considered  the  longsuffering 
of  God  as  tardiness  in  the  fulfilment  of  his  promises.  The 
true  way  of  looking  at  it  was  to  see  in  it  the  working  out 
of  his  plan  of  salvation. 

"  Our  beloved  brother  Paul.^'' 

These  words  imply  a  full  recognition  of  S.  Paul's  work 
as  a  brother  in  the  Apostleship.  Compare  i  S.  Peter  5:12 
and  note  on  it.  See  also  i  Thess.  4  :  5  and  2  Thess.  2. 
These  latter  were  written  when  Silvanus  was  with  S.  Paul. 
Compare  also  Eph.  1:4;  2:7;  3  : 9-1 1  ;  Col.  i  :  20. 
3  :  i6.  ''''As  they  do  also  the  other  Scriptures 
Few  passages  are  more  important  than  this  in  its  bear- 
ing on  the  growth  of  the  canon  of  the  New  Testament.  It 
shows  that  the  distinctive  term  of  honor  used  of  the  books 
of  the  Old  Testament  was  applied  without  reserve  to  S. 
Paul's  writings. 

3  :  18.    "  But  grow  i7t  grace  and  knowledge.'''* 
Here,  as  in  chapter  one,  five,  stress  is  laid  on  knowledge 
as  an  element  of  growth,  partly  as  essential  to  completeness 
in  the  Christian  life,  partly,  also,  perhaps,  in  the  reference 
to  the  knowledge  falsely  so  called  (i  Tim.  6  :  20). 


S.  JUDE— NOTES. 


I :  I.    "  Juder 

S.  Jude,  the  writer  of  this  letter,  was  a  brother  of  S. 
James  the  writer  of  the  letter  bearing  that  name. 
"  Beloved  of  Godr 

Compare  i  Cor.  i6:  19;  Philippians  4:4. 

I  :  3.  "  To  contend  eariiestly  for  the  faith  which  was 
07ice  for  all  delivered.^'' 

Compare  for  the  word  "contend,"  Col.  i :  29;  4  : 12. 

The  expression  here  used  finds  a  close  parallel  in  the 
"  striving  together  for  the  faith  "  of  Phil,  i  :  27. 

Faith  is  obviously  to  be  taken  in  its  objective  sense,  as 
being  the  belief  of  the  Church  universal.  This  *  faith  " 
was  first  of  all  imparted  orally  to  every  convert  and  took 
its  place  among  the  traditions  of  the  Church  (2  Thess. 
2:15;  3:6),  the  noble  deposit^  "  the  good  thing  committed 
to  their  trust,"  which  all  pastors  and  teachers  were  to 
watch  over  and  to  pass  on  to  others  (2  Tim.  i  :  14),  iden- 
tical with  the  "  form  of  sound  words  "  (2  Tim.  i  :  13). 

In  the  words  which  describe  the  "  mystery  of  godli- 
ness "  (i  Tim.  3  :  16),  and  in  "  faithful  sayings  "  of  the 
Pastoral  Epistles  (i  Tim.  1:15;  3:1;  4:9;  2  Tim.  2:11; 
Titus  3  : 8),  we  have  probably  portions  of  this  traditional 
faith. 


S.  JUDE— NOTES. 


It  was  now  imperiled  by  teachers  who  denied  it,  both 
in  their  teaching  and  in  their  Ufe,  and  it  was  necessary  for 
men  like  S.  Jude  and  the  other  New  Testament  writers  to 
redouble  their  efforts  to  maintain  it  unimpaired. 

1:4.       Turning  the  grace  of  God  into  lasciviousness,^^ 
This  description  agrees  with  that  in  2  S.  Peter  2  : 18, 
19.    See  note  on  that  text.    Under  the  pretence  of  magni- 
fying the  grace  of  God  (Rom.  6:1),  such  men,  under  the 
guise  of  Christian  liberty,  led  base  and  licentious  lives. 

Compare  i  Cor.  6:9-18;  2  Peter  2:2:  i  S.  John 
3:7-10. 

1:6.       Angels  who  did  not  keep  their  own  principality'^ 

See  2  Peter  2  :  4  and  note. 

"  Left  their  proper  habitation.'''' 

This  seems  to  imply  such  a  descent  from  the  region  of 
heaven  to  that  of  earth  as  that  referred  to  in  the  language 
of  Genesis  6  :  2. 

"  He  has  kept  in  perpetttal  bonds  tinder  darkness^ ' 
S.  Jude's  language  like  that  of  S.  Peter  in  his  second 
epistle,  chapter  two,  follows  the  traditions  of  the  book  of 
Enoch.  The  resemblance  between  this  tradition,  that  of 
the  Zoroastrian  legend  of  the  fall  of  Ahriman  and  his 
angels,  and  that  of  the  punishment  of  the  Titans  by  Zeus 
in  the  mythology  of  Hesiod,  shows  the  widespread  cur- 
rency of  the  belief  referred  to. 

1:7.    "  Gone  after  strange  Jlesh.^^ 

Moral  and  physical  impurity,  and  not  simply  or  chiefly 
pride,  as  in  the  mediaeval  traditions  of  Caedmon  and  Mil- 
ton,  is  here  shown  to  be  the  leading  feature  of  the  fall  of 
the  angels. 


326 


S.  JUDE— NOTES, 


I  ;  10.    "  But  these  revile  whatevei'  they  do  not  knowr 
Compare  Col.  2  :  18. 

*'  What  they  iinder stand  Jiaticrally  like  the  ereattcres  with- 
out reaso7t.^'' 

Here  is  a  reference  to  the  natural  impulses  of  sensual 
desire  which  the  false  teachers  referred  to  understood  all 
too  well,  but  which  they  perverted  either  to  the  mere  grati- 
fication of  lust,  or  to  that  gratification  in  a  way  contrary 
to  the  laws  of  nature. 

Compare  Rom.  i  :  26-27. 

I  :  II.    '*  They  went  in  the  way  of  Cain.^'* 

Lust  is  hard  by  hate.  Such  false  teachers,  therefore,  as 
just  referred  to,  must  of  necessity  become  murderous  and 
malignant  as  well  as  sensual. 

I  '12.  "  These  are  they  who  are  Jiidden  rocks  in  your 
love  feasts.^'' 

See  2  Peter  2  : 13  and  note. 
"  Feed  the7?iselves.'" 

These  teachers  of  imparity,  instead  of  submitting  them- 
selves to  the  true  pastors  of  the  Church,  came  in  like  the 
false  shepherds  of  Ezek.  34,  i,  2,  8.  10,  to  feed  themselves, 
that  is,  to  mdulge  their  own  lusts  in  defiance  of  authority. 

1:13.       Wandering  stars r 

These  false  teachers  are  like  comets  or  shooting  stars, 
whose  irregular  appearance  startles  and  terrifies  men,  and 
then  they  vanish  into  darkness.  Such  is  the  parable  of 
the  short-lived  fame  and  baleful  influence  of  the  false 
teachers  whom  S.  Jude  has  in  view.  They,  too,  were  drift- 
ing away  into  eternal  darkness. 

1:14.    '*  7^?  these  also  Enochs  ....  prophesied. 
The  words  which  follow  are  almost  a  verbal  quotation 
from  the  Book  of  Enoch. 


S.  JUDE--NOTES. 


327 


I  :  16.    ''''  Admh'ing persons^ 

Compare  S.  James  2:1;  Gal.  2:6;  S.  Matth.  22  :  16. 

The  phrase  occurs  in  the  Septuagint,  Gen.  19:21; 
Lev.  19:15.  The  temper  characterized  is  that  which 
fawns  as  in  wondering  admiration  on  the  great,  while  all 
the  time  the  flatterer  is  simply  seeking  what  profit  he  can 
get  out  o  him  whom  he  flatters. 

I  :  18.    "  There  will  be  mockers, "^^ 

See  2  Peter  3  : 3  and  note. 

1:19.  "  These  are  they  who  make  separatio^is^'' 
The  false  teachers  and  mockers  spoken  of  drew  lines  of 
separation  which  Christ  did  not  draw.  They  claimed  for 
themselves  a  higher  Christian  knowledge  than  the  ordinary 
brother.  See  2  S.  Peter  2  : 19  and  note.  They  lost  sight  of 
the  unity  of  Christ's  Church  and  preferred  the  position  of  a 
sect  or  party.  In  doing  this  they  united  the  exclusiveness 
of  the  Pharisees  with  the  sensuous  unbelief  of  the  Sad- 
ducees. 

I  :  20.    "  Praying  i7t  the  Holy  Spirit.^"* 

The  thought  here  given  expression  to  corresponds  with 
S.  Paul's  language  in  Rom.  8  :  26  and  the  almost  identical 
phraseology  of  i  Cor.  14:  15.  What  is  meant  is  the  ec- 
static outpouring  of  prayer  in  which  the  words  of  the  wor- 
shipper seem  to  come  directly  from  the  Spirit  who  "  helps 
our  w^eakness  "  and  "  makes  intercession  for  us,"  it  may 
be  in  articulate  speech,  it  may  be,  in  "  groanings  which 
cannot  be  uttered."    Rom.  8  :  26. 

1:25.    "71?  the  only  God  our  Saviour,^'' 

Compare  i  Tim.  i  :  13. 

The  Father,  no  less  than  the  Son  was  thought  of  by  S. 
Peter  as  well  as  by  S.  Paul  as  the  Saviour  and  preserver 
of  all  men. 


S.  JAMES— NOTES. 


The  contents  of  the  epistle  of  S.  James  have  well  been 
called  the  wisdom  of  S.  James.  For  no  book  of  the  New 
Testament,  not  even  excepting  S.  Matthew's  Gospel,  has 
such  an  exclusive  savor  of  the  old  Hebrew  wisdom  litera- 
ture. 

The  epistle  as  a  whole  seems  to  divide  itself  naturally 
into  five  main  divisions,  and  these  again  into  two  each, 
one  of  which  is  less  rhythmic  and  shows  the  traces  far  less 
distinctly  of  parallelism,  while  that  which  follows  has  both 
of  these  to  a  more  marked  extent. 

The  first  chapter  begins  thus  with  little  rhythm  and  par- 
allelism and  then  at  verse  nine  rises  more  surely  to  both. 

I  :  I.      To  the  twelve  tribes P 

At  the  time  this  letter  was  written,  Judah  and  Benjamin 
had  to  a  great  extent  returned  to  the  Holy  Land  from  their 
captivity,  though  great  numbers  of  both  tribes  were  living 
in  various  parts  of  the  world.  The  remaining  ten  had  lost 
their  tribal  distinctions  and  have  long  since  perished  from 
all  historical  record. 

Long  before  the  destruction  of  Jerusalem  Jewish  colon- 
ists were  found  in  many  parts  of  Europe  as  well  as  Asia 
and  suffered  from  time  to  time  through  the  persecutions 
of  their  enemies.  But  even  where  they  suffered  most  they 
sprang  again  from  the  same  undying  stock,  however  much 
it  had  been  hewn  by  the  sword,  or  burnt  by  the  fire. 
328 


S.  JAMES— NOTES. 


329 


1:2.  "  Cojisider  it  all  joy^^''  etc. 

The  apostle  is  following  the  same  line  of  thought  as  that 
expressed  in  Heb.  5  :  14.  By  use  our  senses  may  be  ex- 
ercised to  the  discernment  of  good  and  evil.  The  graces 
of  God  given  to  the  soul  grow  and  enlarge  on  the  same 
principle  as  the  powers  of  body  and  mind.  If,  then,  they 
are  allowed  to  go  without  exercise  they  must  of  necessity 
at  length  decay  and  die.  For  just  as  the  veteran  who  has 
learned  to  face  habitual  danger  as  a  duty  is  more  trust- 
worthy than  a  raw  recruit,  so  it  is  with  the  Christian 
soldier  in  his  spiritual  warfare.  In  the  words  of  S.  Paul 
(2  Tim.  2  :  3),  he  must  "  endure  hardness."  It  is  only  thus 
he  can  become  strong  in  the  strength  which  God  supplies. 
Innocence  that  has  never  been  tried  is  beautiful  to  look 
upon.  But  there  is  a  higher  stage  of  the  same  virtue, — 
purity  won  by  long  and  often  bitter  conflict  with  the  powers 
of  darkness  and  of  death. 

Temptation  is  not  sin. 

You  cannot,  the  old  German  divine  tells  us,  you  cannot 
prevent  the  birds  flying  over  your  heads,  but  you  can  pre- 
vent their  making  nests  there. 

1:4.  "  Let  endurance  have  its  perfect  work^ 
The  grace  of  endurance  will  not  come  to  its  full  beauty 
in  an  hour.  Emotion  and  sentiment  have  their  place  in 
the  beginning  of  a  Christian  career,  but  that  is  not  to  be 
the  end  of  the  matter.  Until  we  have  won  life  by  endu- 
rance the  perfect  work  of  God  is  not  worked  out  in  us. 

1:6.  "  Without  any  douhtsT 

Here  S.  James  re-echoes  the  w'ords  of  our  Lord  to  his 
wondering  disciples  as  they  looked  at  the  withering  fig 
tree.    (S.  Matth.  21  :  21). 

Faith,  in  the  beginning,  is  the  gift  of  God,  but  it  is  ours 


33P  S,  J  A  MES—NO  TES. 


to  tend  it  and  use  it  with  love  and  zeal  or  its  precious  facul- 
ties will  soon  be  gone. 

1:9.  "  Let  the  lowly  brother T 

Willingness  for  Christ's  service,  whether  it  is  great  or 
little,  is  the  right  condition  of  mind  for  all  disciples.  Pleas- 
ure is  naturally  felt  by  most  at  the  prospect  of  a  rise  in  the 
world.  But  there  are  some  fine  spirits  who  fain  would 
shrink  from  anything  like  exaltation.  To  these  the  kindly 
apostle  writes  that  they  may  take  heart  and  not  fear  the 
greater  dangers  which  of  necessity  go  with  a  higher  call. 

I  :  10.     And  the  rich  in  his  hiimiliatioitj''' 

God  puts  down  one  and  raises  up  another.  Psalm  75:7. 
This  seems  to  be  the  suggestion  of  this  passage,  while  it 
further  suggests  that  the  poorest  may  be  "  rich  toward 
God,"  and  the  rich  may  be  very  poor  in  his  sight.  Com- 
pare Rev.  2:9:3:17. 

I  :  1 1 .  "  The  sun  rises  with  the  scorching  heai^^ 

Compare  Isaiah  40  :  6-8. 

"  All  flesh  is  grass  " : 
And  all  the  goodliness  thereof  is  as  the  flower  of  the  field. 
The  grass  withereth, 
The  flower  fadeth  : 
Because  the  Spirit  of  the  Lord  bloweth  upon  it. 
Surely  the  people  is  grass. 
The  grass  withereth ; 
The  flower  fadeth. 
But  the  word  of  our  God  shall  stand  forever.'* 

"/;/  this  way ^  too,  will  the  rich  man  fade  awayT  It  is 
not  the  rich  brother  who  is  to  fade  away  in  his  goings.  It 
is  those  who  put  their  trust  in  riches  (S.  Mark  10 :  24). 
Even  money  wrongly  gotten  can  be  used  by  him  who  has 
turned  from  his  evil  ways  to  make  friends  who  will  receive 
him  into  the  eternal  tents  (S.  Luke,  16  :  9). 


S.  JAMES— NOTES. 


33t 


The  rich  will  indeed  perish  in  their  journeyings  for  the 
sake  of  gain.  We  of  these  latter  days  as  well  as  the  rich 
Jews  to  whom  these  words  were  first  addressed  need  the 
same  plain  reminder. 

I  :  12.  ''''Blessed  is  the  mail  who  endures  temptation^ 
The  apostle  links  this  blessing  with  those  of  our  Lord 
in  the  Sermon  on  the  Mount.    S.  Matth.  5  :  3-1 1. 
1:13.  "  Let  no  one  say  when  he  is  tevipted.^^ 
The  true  Christian  neither  gives  way  to  sin  that  grace 
may  abound  (Rom.  6:1),  nor  does  he  think  for  a  moment 
that  God  and  so  power  invincible  is  drawing  him  from  the 
good. 

Our  Christian  heritage  teaches  us  better  things  than  that. 
It  tells  us,  all  things  are  working  together  for  our  good. 
Good  will  triumph  at  last.  Yet  we  are  at  the  same  time 
taught  humility  and  watchfulness  over  the  evil  within  and 
without  us. 

"  He  tempts  no  one.^'' 

Our  God  permits  temptation,  but  he  himself  does  not 
tempt  the  children  of  men.  He  permits  them  that  by 
them  we  may  be  strengthened,  if  we  will,  for  his  greater 
service.  Here  is  the  Christian  conflict  and  the  secret  of 
God's  ways  with  men. 

I  :  14.  "  Each  07te  is  tempted^^^  etc. 

No  power  of  hell  can  force  its  way  into  the  heart  of  man 
without  his  own  consent.  Only  by  a  man's  ow^i  treason 
can  the  enemy  of  his  soul  enter  in  and  reign  there. 
I  :  15.  "  Then  the  desire^  when  it  has  conceived,^"* 
The  effect  of  sin  is  death.  The  sinful  act  is  mortal. 
The  result  is  inevitable.  As  poison  to  the  body  so  is  sin 
to  the  soul.  There  are  antidotes  to  both,  but  they  must 
be  given  in  time.  The  door  of  mercy  does  not  stand  open 
forever,  nor  can  the  fountain  opened  for  sin  and  unclean- 


332 


S.  JAMES— NOTES. 


ness  (Zech.  13  :  i)  flow  on  without  end.  For,  as  the 
wisdom  of  God  in  Prov.  2  :  24-26  says,  I  have  called  and 
ye  refused.  Yes,  as  S.  Paul  puts  it  (Rom.  6  :  23)  :  "  The 
wages  of  sin  is  death." 

I  :  16.  "  Do  not  be  deceived P 

S.  James  the  Wise  has  been  dwelling  on  the  negative 
side  of  the  Father's  character.  He  now  turns  to  the  fea- 
tures of  the  positive  side. 

I  :  17.  "  Eve7y  good givittg  and  every  perfect  gift^^'^ 

This  beautiful  sentence,  more  musical  still  in  the  Greek, 
is  thought  to  be  a  fragment  of  some  Christian  hymn. 
Compare  i  Cor.  12:4. 

"  With  'who7n  can  be  no  variation.^'' 

There  are  changes  of  the  heavenly  bodies  and  eclipses 
of  one  or  another,  but  there  is  no  such  variation  with  God. 
Compare  Malachi  3  :  6. 

"  I  :  18.  He  brought  us  forth  by  the  word  of  truth. ^"^ 
There  is  a  greater  witness  to  God's  goodness  than  that 
which  \%  wTitten  on  the  dome  of  heaven.  It  is  the  regen- 
eration of  man.  The  old  creation  was  "  by  the  Word  " 
(S.  John  I  :  3,  10.)  The  new  is  by  him  also.  So  tenderly 
is  this  declared  that  a  maternal  phrase  is  used, — brought 
forth.  And  even  though  a  woman  may  forget  her  son 
(Isaiah  49  :  15),  yet  will  he  never  leave  us  nor  forsake  us 
(Hebr.  13  :  5). 

1  :  20.  "  The  wrath  of  ma7t  does  not  work  the  goodness  of 
Godr 

This  warning  needs  to  be  sounded  in  the  ears  of 
Christians  to-day  as  ever  of  yore.  We  are  not  less  apt 
than  Jonah  of  old  to  say  quickly  and  in  self-excuse,  "  I  do 
well  to  be  angry." 

Many  a  holy  work  of  Church  and  home  has  been  hin- 


S.  JAMES'-NOTES. 


333 


dered  and  destroyed  in  this  way  !  And  if  these  golden 
words  of  the  first  Bishop  of  Jerusalem  had  been  heeded 
there  never  would  have  been  a  page  of  her  long  history 
blotted  with  the  blood  of  a  religious  wax, 

1:21.  "  The  implanted  word  which  is  able  to  save  your 
souls  y 

The  idea  of  salvation  here  conveyed  is  so  potentially 
and  not  actually.  Tended  and  cared  for,  it  will  grow  into 
a  tree  of  life,  whose  fruit  will  heal  the  wounds  of  sin.  So 
the  growth  of  this  plant  of  God  is  largely  in  the  hands  of 
each  individual  soul  of  man. 

The  highest  conception  of  God  to  the  Greek  mind  was 
the  idea  of  intellectual  sufficiency  and  contemplation. 
The  Oriental  strives  for  extinction  and  nothingness.  But 
the  Christian  is  given  the  sure  and  abiding  hope  of  the 
glorified  body,  the  enlightened  soul  and  the  perfected 
spirit  working  the  will  and  praise  of  its  Maker  and  Re- 
deemer forever. 

I  :  22.    "  Doers  of  the  word,^^ 

No  acquaintance  with  the  Bible  apart  from  the  practise 
of  its  precepts  will  avail  the  Christian  any  more  thaij  it 
did  the  Jew. 

Compare  Rom.  2:13, 

I  :  25.    ^*  This  man  will  be  blessed  ifi  his  .doingT' 
Here  again  we  have  a  reminder  of  the  Beatitudes  an(i 
the  close  of  that  sermon  of  which  tliey  are  tlie  heginning. 
The  blessedness  of  this  humbly  active  Christian  is  like 
that  of  the  wise  man  there  spoken  of  (S.  Matth.  7  : 24-2 5). 

I  :  26.  "  If  any  one  thinks  he  is  religious  while  he  doe^ 
not  bridle  his  tongue.''* 

The  first  mark  of  true  religion  is  gentleness  of  tongue^ 
just  as  the  contrary,  blasphemy,  is  the  w^orst  sin  of  all. 


334  -S:.  JAMES— NO  TES, 


I  :  27.    "  Fare  religion.  ,  .  .  is  this, etc. 

Here  is  the  double  proof  of  the  perfect  life  of  holiness 
whose  savor  is  a  perpetual  incense  before  the  Throne  of 
God.  The  help  afforded  the  helpless  is  the  first  of  the 
two  requirements,,  and  it  often  is  a  means  to  bring  about 
the  second,  that  is,  that  spotless  condition  of  holiness 
which  marks^  and  will  ever  mark>  the  trae  follower  of  the 
Lord  Jesus. 

Compare  S»  Matth.  25  :  40* 

f  :I.  My  brother Sy  do  not  hold  the  faith,  ,  .  .  with 
respect  ofpers&jisy 

Compare  S.  Jude,  verse  i6„ 

The  lesson  here  taught  is  distinctly  addressed  to  be- 
lievers, and  its  severity  is  the  greater  because  of  the 
Apostle^s  unhappy  consciousness  of  its  need.  What  might 
be  endurable  in  a  heathen  or  a  Jew  cannot  be  tolerated  for 
an  instant  in  a  professed  follower  of  the  lowly  Jesus.  And 
this  seems  to  be  a  further  reason  for  the  indignant  expos- 
tulation and  condemnation  of  verse  14. 

Compare  2  Cor.  8  : 9 ;  Phil.  2  : 4-7. 

Were  these  fundamental  facts  of  the  Christian  faith  be- 
lieved in  at  that  time  ?  Are  they  now  ?  Why  then  such 
folly  and  shame  as  acceptance  of  outward  appearances  ac- 
.  cording  to  the  dictates  of  the  world's  fashionable  society  } 

The  true  Spirit  of  Christ  does  not  lead  us  to  contempt 
for  even  earthly  dignities  such  as  is  affected  by  some  of 
his  Ignorant  followers.  For  true  reverence  and  submission 
to  constituted  authority  are  in  no  way  condemned  by  such 
passages  of  Scripture  as  this.  Yet  the  undue  excess  of 
these  is  condemned.  The  preference  for  vulgar  wealth, 
the  worship  of  success  of  and  in  itself  is  nothing  more  nor 
less  than  the  basest  kind  of  idolatry. 


S.  JAMES^NOTES, 


335 


2:5.    "  Did  7tot  God  choose  those  who  are  poor.''* 
Compare  S.  Luke  6 :  20. 

The  way  to  the  Kingdom  of  God  is  nearer  and  less 
cumbered  for  the  poor  than  for  the  rich.  The  trials  and 
troubles  of  the  poor  have  a  tendency  to  keep  them  humble 
and  to  lead  them  to  look  to  God  for  aid  in  their  need  and 
so  to  become  "  poor  in  spirit  "  (S.  Matth.  6:3). 

2:6.      Do  7tot  the  rich  oppress  you  ?  " 

This  refers  to  the  rich  as  a  class.  Not  every  individual 
is  meant.  It  refers  to  those  w^ho  trust  in  their  riches 
(S.  Mark  10 :  24),  who  make  them  a  power  for  evil  instead 
of  for  good. 

2:11.    "  For  he  who  said.^* 

Everybody  has  favorite  vices  and  indulgences,  and  most 
men. 

"  Compound  for  sins  they  have  a  mind  to 
By  damning  those  they're  not  inclined  to  ; 
and  they  forget  the  same  Lawgiver  has  laid  his  restrictions 
on  every  sort  and  kind. 

2  : 13.  For  judgment  is  without  mercy  to  him  who  has 
showed  no  mercy. 

Here  again  are  echoes  of  our  Lord's  words  in  S.  Matth. 
6:1,  2,  etc.,  and  a  reference  to  the  thought  of  his  parable 
of  the  Unjust  Steward  in  S.  Matth.  18  : 21-35. 

Those  who  have  no  pity  are  themselves  wretched  cow- 
ards. They  can  be  moved  by  fear  when  they  cannot  be  by 
love. 

"  Mercy  glories  over  judgment.^'' 
Compare  S.  Matth.  9  :  13. 

2:14.    If  any  one  says  he  has  faith  but  has  no  works.'''' 
Faith  must  be  embodied  in  acts.    The  two  cannot  be 
separated.    S.  James  here  warns  us  against  the  delusive 
notion  that  it  is  enough  for  men  to  have  religious  emo- 


33^  JAMES^NOTES. 


tions,  to  talk  religious  language,  to  have  so  called  religious 
knowledge,  and  to  profess  the  regulation  religious  belief, 
without  the  habitual  practise  of  religious  duties  implied  in 
a  true  love  of  God  and  man,  and  the  daily  devotion  of  a 
pure  and  noble  individual  life. 

Here  we  have  the  recurring  thought  dwelt  on  and  used 
as  a  sort  of  refrain  :  "  Can  faith  without  works  save  a 
man  ?  "  This  idea  is  so  brought  out  that  the  whole  piece 
from  verse  14  to  26  is  divided  into  three  parts,  each  part 
forming  a  regular  envelope  stanza. 

2  :  19.  "  The  demons.^'*    See  note  on  3  :  15. 

3:1.    "  The  greater  jiidgijieiit.^^ 

Not  one  of  us  lives  to  himself  nor  dies  to  himself  (Rom. 
14:7).  If  this  is  true  of  the  ordinary  man,  how  much 
more  is  it  true  of  those  who  attempt  to  teach  others. 
"  Who  is  sufficient  for  these  things  ?  "    (2  Cor.  2:6). 

Do  not  let  every  man  set  himself  up  to  be  a  teacher. 

3:2.      1)1  many  thijtgs  we  all  offend. 

Humble  indeed  was  the  holy  mind  of  S.  James.  But 
this  confession  of  error  uplifts  him  in  all  right  appreciation. 
It  is  the  very  weaknesses  of  Peter  and  Paul  and  James 
which  endear  them  to  us.  It  is  by  these  we  know  as- 
suredly that  they  were  "  men  of  like  passions  "  with  our- 
selves (Acts  14  : 15),  and  that  where  they  succeeded,  we, 
by  the  like  grace  of  God,  may  also  win  the  crown. 

3:2.    "  ^  perfect  man.^'* 

Control  over  one's  tongue  does  not  in  itself  constitute 
perfection,  but  it  is  a  crucial  test  indicating  whether  one 
has  attained  to  it. 

*'  The  whole  body.^'' 

This  phrase  is  used  to  sum  up  the  aggregate  of  all  the 
temptations  W'hich  come  to  us  through  the  avenues  of 
sense. 


S.  JAMES— NOTES. 


337 


3:3.    "  We  put  the  ho7'ses'  bridles  into  their  mouths.^'' 
The  thought  of  man's  power  over  brute  creatures  and 
natural  forces,  and  of  his  weakness  in  the  far  greater 
sphere  of  self-control,  suggests  the  striking  and  graphic 
parallel  in  one  of  the  choruses  of  Sophocles'  Antigone : 
"  Many  the  wonders  of  earth, 
But  none  more  so  than  man. 
E'en  he  across  the  sea 
White  with  the  wintry  blast 
Goes  sailing  on  between 
The  billows  that  surge  round. 
*  *       *  * 

Of  mountain-ranging  beast  and  that 
Of  plain  is  he  the  master  by 
His  wiles.    With  neck-encircling  yoke 
The  shaggy-maned  horse 
And  mountain  bull  he  decks"  (332-350). 
And  another  passage  (Antigone  475)  : 

"  So  I  have  seen 
Quite  high-strung  horses  broken  in  with  a 
Small  bit." 

3  :  5.  How  great  a  forest  a  little  fire  kindles.^'' 
This  image  is  constantly  recurring  in  poetry  ancient  and 
modern.    S.  James  seems  to  have  been  thinking  of  the 
wrapping  of  some  vast  forest  in  flame  by  the  falling  of  a 
single  spark  of  fire  among  its  dead  leaves. 
So  Homer  sings  : 

"  As  when  a  spark  scarce  seen  will  set  ablaze 
The  illimitable  forest."    Iliad,  2  :  455. 

And  Virgil  : 

"  And  wraps  the  forest  in  a  robe  of  flame." 
22 


338  -S-.  JAMES-^NOTES. 


3:6.       Is  ever  being  set  07i  fire  itself  by  gehenna,^'* 

S.  James  does  not  shrink  from  tracing  sins  of  speech  to 
their  source.  The  fire  of  man's  wrath  is  kindled  from 
beneath  as  the  fire  that  cleanses  is  kindled  from  above. 

Gehenna,  it  is  to  be  remembered,  is  a  Hebrew  word  for 
the  place  of  torment.  The  plain  English  of  it  is  valley  of 
Hinnom.  It  does  not  answer  to  the  Greek  word  Hades, 
which  means  the  place  of  departed  spirits,  but  to  the  Greek 
w^ord  Tartarus,  the  symbol  to  them  of  the  dread  penalties 
of  evil.    Compare  S.  Matth.  S  :  22  ;  S.  Mark  9  :  43. 

3:14.       Do  not  glory. 

Do  not  glory  over  any  one. 

This  was  likely  to  be  the  besetting  sin  of  the  party  of 
the  Circumcision  in  relation  to  the  heathen  converts  and 
so  was  checked  by  S.  James  just  as  afterwards,  when 
the  prospect  of  the  rejection  of  Israel  was  becoming  a  cer- 
tainty, it  became  in  its  turn  the  sin  of  the  heathen  con- 
verts, and  was  then  checked  by  S.  Paul  (Rom  11  :  18). 

3  :  13-18.    Here  is  an  envelope  stanza  on  true  wisdom. 

3:15.    "  Demon-like?'* 

This  epithet  does  not  state  that  the  false  wisdom  comes 
from  the  devil,  it  is  to  be  noticed,  but  that  it  was  demon- 
like,  that  is,  partakes  of  the  nature  of  the  demons  or  un- 
clean spirits  who,  as  in  the  Gospels  are  represented  as 
possessing  the  souls  of  men  and  reducing  them  to  the  level 
of  madness.  Such,  S.  James  shows  us,  is  the  character  of 
the  spurious  wisdom  of  the  many  teachers  of  verse  i.  Met 
together  in  debate,  wrangling,  cursing,  swearing,  one 
would  take  them  for  an  assembly  of  demoniacs.  Their 
disputes  were  marked  by  the  ferocity,  the  egotism,  the 
boasting,  the  malignant  cunning  of  the  insane.  S.  Paul's 
account  of  the  doctrine  of  demons  (i  Tim.  4:1),  that  is 
proceeding  from  demons,  not  from  the  Spirit  of  God,  pre- 


S.  JAMES--NOTES, 


339 


sents  a  striking  paralkL  See  also  chapter  2  :  19,  which 
shows  how  much  S.  James'  thought  shad  been  directed  to 
the  phenomena  of  possession. 

3  :  17.    "  F/Qrheariiig^  p£rsuaskjey 

True  wisdom  shows  itself,  S.  James  would  say,  In  that 
subtle  yet  gentle  power  to  persuade  and  win  which  we  all 
feel  when  we  come  in  contact  with  one  who  is  clearly  not 
fighting  for  his  own  rights^  but  for  the  causje  of  Tjutlu 
*'  Withcui  'uadliatiahi.^'' 

This  is  ±he  condition  necessarily  antecedent  to  the 
power  to  be  without  hypocrisy  Where  the  purpose  is 
single  there  is  no  risk  of  a  simulated  hypocrisy. 

3  :  iS,    "  The Jriiit  .^f  r,igM-d&ingJ^ 

Every  good  deed  is  a  fruit  produced  by  tlie  good  seed 
sown  in  the  good  soil  and  not  choked  by  thorns.  And  in 
its  turn,  every  such  deed  is  as  the  .seed  of  a  future  fruit 
like  in  kind.  It  is  sown  in  peace  by  those  who  make 
peace.  Compare  S.  Matth.  5  :  9.  Note  also  the  resem- 
blance between  this  jJ^Ttraiture  of  true  wisdom  and  the 
picture  which  S.  Paul  draws  in  i  'Cor.  13,  of  the  excellence 
of  Love,  Differing  as  the  two  teachers  did,  in  many  ways 
in  their  modes  of  thought  and  language,  S.  James  fasten- 
ing on  the  more  practical,  S.  Paul  on  tTie  more  spiritual, 
aspects  of  the  Truth  as  it  is  in  Christ,  there  was  an  essen- 
tial agreement  in  their  standard  of  the  highest  form  of  the 
Christian  character,  A  comparison  of  the  two  helps  us  to 
understand  how  the  one  teacher  held  out  the  right  hand 
of  fellowship  to  the  other  (Gal.  2:9),  and  it  also  leads  us 
to  hope  for  a  like  accord  now  among  men  who  seem  to 
differ  in  their  conception  of  Christian  truth,  if  only  they 
agree  in  their  ultimate  aim  and  purpose  of  life  and  feel  in 
the  depth  of  their  being  that  all  true  love  is  Wisdom 
and  all  true  wisdom  is  Love. 


S.  JAMES— NOTES, 


4  :  i-io.  Here  is  a  long  envelope  stanza  on  wars  and 
fightings  among  men. 

4:2.    "  You  desire  and  do  not  haveT 

The  genesis  of  evil  is  here  traced  somewhat  in  the  same 
way  as  in  chapter  1:15,  which  see  and  note  on  it.  The 
germ  here  is  found  in  desire  for  what  we  do  not  have  and 
in  the  sins  of  David  (2  Sam.  11  :  i),  and  of  Ahab  (i  Kings 
21  :  2-4).  That  desire  becomes  the  master  passion  of  a 
man's  soul  and  hurries  him  on  to  crimes  from  which  he 
would  at  first  have  started  back  with  horror  and  the  deep- 
est dismay. 

"  You  do  not  have  because  you  do  not  as/c.^* 

Here  is  the  secret  of  many  a  man's  restless  cravings 
and  ever-recurring  disappointments.  He  never  once  stops 
to  make  his  wants  the  subject  of  true  and  earnest  prayer. 

Compare  Philip  4  :  6.  With  S.  James,  as  with  S.  Paul, 
prayer  is  ever  the  condition  of  contentment  and  joy. 

4  :  4.    "  Yoti  ask  and  do  not  received 

But  such  men  do  ask,  S.  James  here  admits,  but  he 
shows  what  kind  of  asking  it  is.  They  only  ask  that  they 
may  spend  what  they  get  on  their  lusts.  All  such  asking 
is  vain.  No  prayer  which  is  simply  for  the  satisfaction  of 
our  base  nature  can  be  answered  by  our  heavenly  Father, 
except  to  our  hurt. 

"  The  friendship  of  the  world  is  enmity  with  God^ 
Here  is  another  echo  from  the  Sermon  on  the  Mount 
(S.  Matth.  6  :  24  ;  S.  Luke  16  :  13). 

4  :  6.        God  resisteth  the  proud 

But  giveth  grace  to  the  humble, 

S.  James  the  Wise  quotes  again  from  that  book  of  Wis- 
dom, Proverbs  3  :  34. 


S.  JAMES— NOTES. 


4:7.  "  Resist  the  devil  and  he  will  flee  from  you.^'' 
This  rule  points  to  the  true  field  for  the  exercise  of  the 
fighting  element  which  enters  into  man's  nature.  Not  in 
strife  and  bitterness  against  each  other,  not  in  setting 
ourselves  against  the  will  of  God,  but  in  taking  our  stand 
against  the  enemy  of  God  and  man  are  the  disciples  of 
Christ  to  show  that  they  are  indeed  men.  See  S.  Matth, 
4  :  l-ll. 

4:8.  "  D7'aw  near  to  God. 

And  he  will  draw  near  to  yon. 

Primarily  this  may  mean,  draw  near  to  God  in  prayer. 
But  it  must  ever  be  kept  in  mind  that  such  drawing  near 
is  only  effective  in  so  far  as  it  is  true  and  earnest  and  shows 
such  a  disposition  in  a  continual  approximation  of  char- 
acter and  life.  We  must  walk  with  God  as  Enoch  walked 
(Gen.  5:  24). 

4:   11-12.    Another  envelope  stanza  on  backbiting. 

4:9.    "  Be  afflicted  and  motim  and  weep.^"* 

Here  again,  as  so  often  in  this  letter,  can  be  traced  the 
direct  influence  of  the  teaching  of  the  Sermon  on  the 
Mount  (S  Matth.  5  :  4). 

4  :  13.    "  Come  now,  you  who  say,^''  etc. 

Here  is  a  condemnation  of  such  plans  for  the  future  as 
our  Lord  refers  to  in  the  Parable  of  the  Rich  Fool  (S.  Luke 
12  :  16). 

4:14.  '■^  And  yoti  do  not  know,  what  shall  happen  to- 
morrow.^^ 

See  S.  Matth.  6:34.    S.James  partly  reproduces  that 
teaching  of  our  Lord  and  that  in  Prov.  27  :  i. 
4:16.    "  But  now  you  glory  i7t  your  vatintings.'''' 
The  word  for  vauntings  is  the  same  as  that  translated 
"  the  pride  of  life  "  in  i  John  2:16,  that  is,  its  braggart 
boastfulness,  not  the  innocent  gladness  of  living.    It  is 


S.  JAMES— NOTES. 


rather  the  trust  of  the  godless  such  as  the  Psalmist  refers 
to  in  Psalm  lo  :  6.  It  is  the  mistaken  confidence  of  even 
such  a  noble  man  as  Job  in  chapter  19  :  18,  before  the 
Almighty  instructs  him  by  trouble  and  loss  and  pain. 

4:17.  ''^  So  to  him  who  knows  how  to  do  good  a7id  does 
not  do  ity 

Chances  to  do  good  He  about  us  on  every  side.  Omis- 
sion in  such  cases  is  often  far  v^orse  than  commission. 
More  souls  are  in  jeopardy  at  times  for  things  left  undone 
than  for  things  done.  To  leave  undone  what  we  know 
we  ought  to  do,  is  sin,  even  if  there  is  no  outward  act  of 
what  men  call  crime  or  vice. 

5  : 1-6.    Another  envelope  stanza  on  the  rich. 
"  For  your  miseries  which  are  coming  o7tyouy 
These  words  had  their  first  fulfilment  in  the  woes  which 
preceded  the  destruction  of  Jerusalem.    But  these  were 
but  the  first  in  the  series  which  are  to  attain  their  com- 
pleteness only  in  the  final  Advent. 

5:2.  "  Yotir  riches  a^-e  corrupted. 

Your  clothes  are  moth-eaten.^'' 

Here  and  in  the  line  which  follows  is  the  union  of  the 
two  chief  forms  of  wealth  in  the  East.  Compare  S. 
Matth.  6:19;  Acts  20  :  33. 

5:3.    *'  Will  eat  your  flesh  like  flre.^^ 

The  rust  spreads  from  the  riches  to  the  life  itself.  And 
when  they  fail  and  leave  behind  only  the  sense  of  wasted 
opportunities  and  the  memories  of  wicked  pleasures  the 
soul  will  shudder  at  their  work  as  the  flesh  shudders  at 
the  touch  of  fire. 

"  In  the  last  daysP 

S.  James  shared  the  belief  of  other  New  Testament 
writers  that  they  were  living  "  in  the  last  days "  of  the 


S,  JAMES— NOTES, 


343 


world's  history  and  that  the  great  coming  of  the  Lord 
was  near  (i  S.  John  2  :  i8 ;  i  Cor.  15  :  51  ;  i  Thess.  4  : 15). 
For  those  to  whom  he  was  writing,  however,  his  words 
had  real  and  abiding  meaning.  They  were  actually  living 
*'  in  the  last  days  "  of  Jerusalem  and  Jerusalem's  law  and 
religious  polity.  In  the  chaos  and  desolation  of  its  fall 
which  soon  followed  their  heaped-up  treasure  availed  them 
little.  In  fact  the  very  wealth  on  which  they  had  be- 
stowed so  much  care  and  anxiety  marked  them  out  as  the 
first  to  be  attacked  and  plundered. 

5:4.    "  Lookt  the  wages  of  the  laborer  s^^  etc. 

The  Jewish  law  condemned  those  who  kept  back  the 
wages  of  the  laborer  over  night  (Lev.  19:13).  Jeremiah 
(22:13)  had  uttered  a  woe  against  him  "who  uses  his 
neighbor's  service  without  wages."  Malachi  (3 :  5)  had 
spoken  of  the  swift  judgment  which  should  come  on  those 
"  who  oppressed  the  laborer  in  his  wages." 

5:5.       **  You  have  nourished  your  hearts 
In  a  day  of  slaughter.^'' 

The  rich  men  of  Judaea  were  but  fattening  themselves, 
as  beasts  are  fattened,  for  the  slaughter  which  is  surely 
coming. 

5:6.    "  You  condemned^  you  killed  the  doer  of  right 
This  is  as  if  a  follower  of  George  Fox  had  addressed 
the  judges  and  clergy  of  Charles  the  Second's  reign,  and 
said  to  them :    You  persecuted  the  Friend,  and  he  does 
not  resist  you. 

Compare  Wisdom  of  Solomon  2  :  12-16,  5  :  1-5. 

5:11.    "  Have  seen  the  end  of  the  Lord.''^ 

You  have  seen  what  God  did  in  the  end  of  Job's  trial. 
Learn  from  it  how  great  a  deliverance  he  will  also  work 
for  you. 


344  ^-      MES—NO  TES. 


5  : 12-20.  Four  stanzas.  The  first  of  these  reminds  us 
of  a  part  of  the  Sermon  on  the  Mount  (S.  Matth.  5  : 33- 
37).    The  others  are  distinctively  peculiar  to  S.  James. 

5  :  5  :  13.     "      any  ainong  you  suffering  : 
Let  him  pray:^^ 

The  precepts  here  put  forth  point  to  the  principle  that 
worship  is  the  truest  and  best  expression  of  both  sorrow 
and  joy. 

5:14.  Aitointijtg  him  with  oil  in  the  name  of  the 
Lordr 

The  contest  shows  that  this  was  done  as  a  means  to  a 
cure.  Compare  S.  Mark  6:13;  S.  Luke  10 :  34.  Friction 
with  olive  oil  was  prescribed  by  Celsus  for  fever.  Herod 
the  Great  used  oil  baths  as  a  remedy  (Joseph  Ant.  17  :  6, 
§  5).  See  also  S.  Mark  7  : 33  ;  8  :  23  :  S.  John  9  :  6).  The 
early  Christians  are  instructed  to  use  what  medical  means 
they  are  acquainted  with,  in  dependence  on  God's  bless- 
ing sought  by  trustful  prayer. 

See  Ecclesiasticus  38  : 1-15. 

5  :  20.    "  Will  cover  a  vitdtittcde  of  sins T 
Compare  i  S.  Peter  4  : 8,  and  note  on  it.    See  also 
Prov.  10  : 12. 

The  sins  which  are  here  said  to  be  covered  are  those 
of  the  man  converted.  The  context  makes  this  plain. 
Yet  in  the  very  fact  of  converting  another,  we  are  blessed 
ourselves  and  gain  favor  with  God.  In  this  way  our  own 
sins  also  can  be  said  to  be  covered.  For  in  such  an  act 
love  reaches  its  highest  point.  It  of  necessity  includes 
faith  in  God  which  is  the  condition  of  forgiveness: 


HEBRE  WS—NO  TES. 


345 


HEBREWS. 


Whoever  wrote  this  letter  stood  in  close  relation  to  S. 
Paul.    It  is  evidently  the  work  of  a  Jew. 

The  closing  verses  show  that  a  particular  community  is 
directly  addressed,  a  community  well  known  to  the  writer 
and  one  whose  affection  the  writer  knew  was  his. 

It  seems  to  have  been  generally  taken  for  granted  hereto- 
fore that  this  Jewish  community  was  in  Palestine.  If,  how- 
ever, the  writer  was  Priscilla,  it  was  in  Rome  and  was  the 
congregation  which  met  in  her  house.  See  article  in  Sun- 
day-school Times,  Vol.  42,  No.  23,  "  Did  a  Woman  Write 
the  Epistle  to  the  Hebrews  ?  " 

The  first  chapter  of  this  noted  letter  reminds  us  in  its 
structure  and  in  its  attempted  representation  of  the  Son,  of 
the  introduction  to  S.  John's  Gospel.  This  introduction 
tells  us  the  Christ  is  the  "  reflected  perfection  of  God."  S. 
John  tells  us  that  "  In  the  beginning  was  the  word,  etc." 
This  introduction  tells  us  "  it  was  he  who  sustains  every- 
thing by  the  expression  of  his  power."  S.  John's  introduc- 
tion tells  us  "  everything  made  its  appearance  through  him." 

The  object  of  the  writer  of  this  letter  is  to  place  the  older 
revelation  over  against  what  has  been  given  us  in  Christ 
Jesus  our  Lord.  As  he  tells  us  in  this  introduction,  he  in 
whom  God  has  at  last  revealed  himself  to  man  is  Son  of 
God  and  so  above  all  angels. 


The  A 


merican 


Bible 


The  fame  of  this  work  has  already  traveled  to  Germany.  The  pub- 
lishers of  the  Theologischer  Jahresbericht,  of  Berlin,  have  put  in  a 
request  for  copies  for  review. 

The  same  kind  of  a  request  has  come  from  The  Bohemian,  of  Fort 
Worth,  Texas. 

A  professor  in  a  Methodist  Seminary  in  the  East  says  of  it  : 

"  Happy  the  boy  who  can  sit  in  his  corner  with  Genesis 
or  Kings  in  this  fascinating  form.  He  need  not  envy  his 
brother  in  the  corner  with  Robinson  Crusoe. ' ' 

Prof.  E.  E.  Slosson  (Presbyterian,  University  of  Wyoming)  says,  in 
a  letter  to  the  translator  : 

**  It  is  a  great  work  you  are  engaged  in  ;  only  second  in  importance 
to  that  of  Wyclif  and  Luther." 

It  does  not  become  colloquial  and  weak  in  its  effort  to  be  modern." 
—  The  Standard,  Chicago. 

*'  The  spirit  that  characterizes  this  attempt  to  modernize  the  Bible 
writings  is  reverent  and  devout." — The  Presbyterian,  Philadelphia. 

"  The  greatest  innovation  is  in  the  close  rendering  of  the  tenses  of 
the  original  Greek. 

'^The  impression  made  on  the  reader  by  the  modern  look  of  the 
printed  page  will  in  many  cases  make  a  new  book  of  the  Bible  to  those 
who  read  it  in  this  edition." — The  Sunday  School  Times. 

"  Very  unique,  and  helpful  and  suggestive." — Rev.  F.  N.  Peloubet, 
D.D. 

It  is  fresh  and  will  be  helpful  to  many  people." — The  Independent. 

It  brings  out  many  points  that  seem  insignificant  in  the  ordinary 
version." — Zion's  Herald. 

"  These  volumes  aim  to  place  before  the  reader  the  Greek  of  the  New 
Testament  in  modern  English.  The  effort  is  a  success." — The  Ad- 
vance, Chicago. 

"  In  appearance,  excellence  of  type-work,  and  arrangement,  this 
edition  rivals  Prof.  Moulton's  Modern  Reader's  Bible.  ...  In  the 
books  before  us  we  have  an  entirely  fresh  translation  in  addition  to  an 
admirable  literary  form." — The  Christian  Register,  Boston. 

The  work  represents  painstaking  and  scholarly  effort  to  present 
the  New  Testament  in  the  common  speech  of  America  to-day." —  The 
Co  ngregatio  nalist. 

"  The  motive  of  this  effort  is  excellent.  .  .  .  The  translation  is  lucid, 
vigorous,  scholarly,  in  its  effort  to  uncover  the  basic  qualities  of  the 
text." — Hartford  Seminary  Record. 


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The  Books  of  the  Bible  in  modern  English  for  American  Readers, 
and  this  is  what  is  said  about  it  : 

Last  summer  1  used  the  Gospels  in  family  prayers  for  the  sake  of 
my  children. 

**1  think  it  a  most  valuable  sort  of  book  to  have  and  to  use  in  a 
family.  Such  a  translation  acts  in  a  way  as  a  commentary  on  the 
familiar  text.  It  makes  the  reader  think  ;  applies  the  Bible  to  the 
present  day,  as  it  were,  so  that  when  he  hears  the  familiar  words  again 
they  have  a  new  and  larger  and  fuller  meaning  for  him."—  Dr.  John  P. 
Peters,  Rector,  St.  Michael's  Church,  N.  Y.  Formerly  Professor  of 
Hebrew,  Phila.  Divinity  School,  and  the  University  of  Pennsylvania. 
Author,  Reviewer,  etc.,  etc. 

How  fresh  and  interesting  the  old  Book  reads  in  your  version  !  I 
read  it  occasionally  at  family  prayers. 

"  I  read  once  the  account  of  Paul's  shipwreck,  and  I  tell  you  we 
had  good  listeners.  Besides,  the  whole  structure  of  your  work  in  all 
details,  including  printing,  makes  the  reading  peculiarly  fascinating." 
— Dr.  J.  A.  Faulkner,  Professor,  Drew  Theological  Seminary,  Madi- 
son, N.  J. 

Students  at  the  University,  prisoners  in  the  State  Penitentiary,  and 
the  ordinary  church  congregations,  are  alike  more  interested  and  im- 
pressed than  when  the  ordinary  version  is  used.  It  is  a  strange  sight 
to  look  down  from  the  pulpit  and  see  the  congregation  really  listening 
to  the  customary  reading  of  the  lesson.  But  most  marked  of  all  are 
the  results  ofits  use  with  the  Junior  Christian  Endeavor  Society.  To 
have  boys  and  girls  beg  the  reader  to  read  longer  to  them  in  the  New 
Testament,  to  have  them  borrow  it  from  each  other,  and  sit  up  nights 
to  read  it  through  like  the  latest  novel,  is  sufficiently  unusual  to  merit 
attention." — Prof.  E.  E.  Slosson,  in  the  New  York  Indepeyidents 

Let  any  one  read  a  chapter  or  two  of  this  modernized  book  to  a 
circle  of  young  people  and  note  the  effect  for  himself.  If  that  effect  is 
not  to  secure  an  eagerness  of  attention,  a  freshness  of  interest,  an  evi- 
dent clearness  of  understanding  rarely  secured  by  the  reading  of  the 
older  versions,  the  result  will  be  different  from  that  of  many  who  have 
already  made  this  test." — Christia7i  Work,  New  York. 


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A  Fresh  Translation  in  Modern  English  such  as  we  use  in  America 
to-day. 

It  is  not  a  Revision.    It  is  not  a  Paraphrase. 

"  It  does  not  become  colloquial  and  weak  in  its  effort  to  be  modern." 
It  is  lucid,  vigorous,  scholarly  in  its  effort  to  uncover  the  basic 
qualities  of  the  text." 

''Bright,"  judicious,"  "helpful,"  "suggestive,"  "admirable," 
**  very  unique,"  "  particularly  engaging  and  absorbingly  interesting," 
*'  replete  with  literary  appreciation,  painstaking  scholarship  and  con- 
secrated devotion," — are  some  of  the  terms  employed  by  Professors 
and  Clergymen  of  note  in  their  attempt  to  express  their  appreciation 
of  the  work. 

"  It  makes  the  Bible  story  plain  and  easily  to  be  understood,  and 
whether  used  as  a  commentary  or  for  devotional  use  it  cannot  but  be 
helpful."— Dr.  Floyd  W.  Tompkins,  Rector,  Holy  Trinity,  Philadel- 
phia. 

"  We  become  so  hardened  to  the  words  of  Scripture  through  long 
use  that  they  no  longer  make  a  very  deep  impression  on  our  minds. 
Some  of  your  translations  of  familiar  passages  will  strike  your  readers 
with  a  shock,  but  that  shock  will  set  them  to  thinking,  and  will  dis- 
cover to  them  much  in  the  Scriptures  which  they  did  not  know  was 
there." — Dr.  Elwood  Worcester,  Rector,  St.  Stephen's,  Philadelphia. 
Author  "  Genesis  in  the  Light  of  Modern  Knowledge." 


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